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Class_izLS^xi-— 

Book • _ 

Copyright N° 


COPYRIGHT DEPOSIT. 
















































































































































































THE STORY OF MAN AND WOMAN 


JACKSON 


The Story of Man and Woman 

A Study of the Sexual Relationship 
in This Life and The Life to Come: 

Its Physiology, Psychology, Morals 
and Theology 

BY 

DAVID P. JACKSON, M. D. 



Publishers DORRANCE Philadelphia 






/ 

COPYRIGHT 1923 DORRANCE & COMPANY INC 
All Rights Reserved 


1 Published July 
Second Printing July 



©C1A711453 



MANUFACTURED IN THE UNITED STATES OF AMERICA 

AUG -3 1923 ^ 




FOREWORD 


It is an evidence of an awakened interest in an important 
subject that a great many books have recently been pub¬ 
lished on the sexes and their relation; many in English 
on both sides of the Atlantic, and many in German as well 
as in French, Italian and nearly every other European 
language: but I am confident that among them all there 
is no book just like this one. I think even those who have 
read extensively in the literature of the subject will find 
this volume to be “something different.” 

DAVID P. JACKSON. M. D. 


June, 1923 




CONTENTS 


BOOK I 


I. THE FIRST PAIR. 11 

Love a Reality. The First Pair of Lovers. Eden 
a Scientific Necessity. Man not Good Alone. 

The Creation of Eve. The First Home. Con- 
trectation. Sex a Special Endowment for 
Mankind. The Yearning for a Mate. Reason 
for the Creation of Eve. The Reason for Mar¬ 
riage. Amativeness and Conjugality. The 
Beneficent Power of Sexual Love. A Love 
Story. A British Medical Man’s Opinion. A 
Wonderful Period of Life. Recapitulation. 

II. TWAIN ONE FLESH. 35 

Their Bodies as One Body. “Flesh of My Flesh.” 
Telegony. What Real Marriage Is. Rape and 
Seduction Worse than Murder. The Physio¬ 
logical Effects of Marriage. Potent Influence 
of the Sex Glands. Eunuchs. “The Glory of 
the Man.” Stages of a Girl’s Development. The 
False View of Marriage Given by Evolution. 

III. THE SPIRIT OF MAN . 54 

Man’s Marvelous Body. Sin Cause of Death. 

Man Not Immortal. The Mysterious Vital Force. 

Life Different from Matter. Life also Different 
from all the Physical Forces. The Power of 
Thought of the Spirit (or Mind). Identity and 
Personality. The Logos Become Man. Marvelous 
Powers of the Spirit of Life. The Apostle’s 
Illustration of the Spirit of Life. The Soul. 
Individuality of the Life Force. Immortality. 
Souls. Dead Souls and the Future Life. Mortal 
and Immortal. The Question of a Future. Life. 
Spiritualism. 

IV. HUMAN AND SPIRIT NATURES DISTINCT. 81 

Change of Nature Possible. Man’s Future Life 
to be on Earth. Sex and Marriage a Funda- 





CONTENTS 


mental Law of Human Nature. Sex Love 
Inclusive of all other Affections. Beauty not 
Vanity but Expression of Value. 

V. THE TEMPTATION AND FALL . 92 

Jehovah’s Government. Heylel, the Bright One. 

The Temptation of Eve. Satan as an Angel of 
Light. No Magic about the Forbidden Tree. 

The Nature of the First Sin. The Primeval 
Lie. Tragedy and Despair. Adam’s Sin a Serious 
One. Horror of the Penalty of Death. God’s 
Unchanging Laws. The Promised Seed of the 
Woman. 

VI. THE FALL CAUSE OF THE DEPRAVITY 

AND DEGRADATION OF MANKIND .... 108 

Death a Horrible Thing. The Causes of Death. 
Unsoundness of Mind. Human Vileness and 
Dishonor. A Horrible Chapter of History. The 
Various Forms of Attack Made on Sexual 
Morality. Prostitution. Prudery. Plain Evi¬ 
dence of the Fall of Man. A Dark Picture. The 
Habitations of Cruelty. The Groaning Creation. 

VII. THE DIVINE PLAN OF THE AGES . 130 

The Creative Periods. Evolution Guesswork. 
God’s Foreordained Plan of Salvation. The Man 
Christ Jesus. Ransomed from the Grave. The 
Little Flock. Locating Ourselves on the Stream 
of Time. The Kingdom of God at Hand. The 
Times of the Gentiles. “Thy Kingdom Come.” 

The Restored Earth. A World-Wide Government. 
Vain Hopes and Plans. A Bankrupt World. A 
Sample Kingdom. All Crime to be Prevented. 
Social Reforms. Submit or Perish. Heaven 
and Paradise. Some to go to Heaven. Paradise 
to be Restored. Life in Paradise Restored. The 
Joy of Beauty. No Pain, Sickness, or Death. 

“Joy Cometh in the Morning.” 

VIII. HUSBAND AND WIFE IN PARADISE RE¬ 
STORED ... 168 

Spirit Beings Without Sex. A Class that Will 
Marry in the Resurrection. Saved Through Child- 
Bearing. The Shunammite Woman. Levirate 
Marriages. Restored Mankind to be Parents. 





CONTENTS 


Sex and Marriage to Continue Forever. Twain 
One Flesh. The Real Unit of the Race. Divorce. 
Mankind Never to be Sexless. The Happy 
Pairs in Paradise Restored. Prophetic Pictures 
of Future Events. Child-Bearing to Cease. 
Marriage Ordinances Given to Moses. The 
Sexes Forever Distinct. A Peculiar Law. The 
Law of Uncleanness. “When Love Comes of 
Age.” Family Life in Paradise Restored. Home, 
Sweet Home. Polygamy. The Change of Life 
in Women. “Rejoice in the Wife of Thy 
Youth.” The Marital Relation to Continue. 
Other Purposes Beside Reproduction. 


BOOK II 

IX. A CHAPTER FOR YOUNG PEOPLE . 203 

Boys and Girls. Instruction in True Modesty. 
Childish Love Affairs. Almost Fourteen. Puberty 
and the Menses. An Interesting Age. “Girls, 
go Slow.” The Test of Contrectation. A Girl’s 
Charm and Value Enhanced by Reserve. Select¬ 
ing a Life-Mate. Animal Desire not the First 
Stage of Love. Proper and Improper Dances. 
Engaged Couples. Wedding Journeys. The 
Boy’s Part in Courtship. The Romantic Element 
in Mating. His New Interest in Girls. Chivalry. 
Providential Guidance. Popping the Question. 

The Course of True Love. Engaged. Con¬ 
trectation and Detumescense. 

X. FOR MARRIED PEOPLE ON THE ART OF 

LOVE. 238 

The Wedding Night. “Who Follows Pleasure, 
Pleasure Slays.” The Sacrament of Love. Love’s 
Memory to be Kept Green. Activity Necessary 
to Life. Marriage Honorable in All. Why 
Jesus Did not Marry. The Eternal Feminine. 


APPENDIX 


252 





THE STORY OF 
MAN AND WOMAN 


BOOK I 




The 

Story of Man and Woman 


The First Pair 


1. The two most interesting beings in the world 
are MAN and WOMAN, and their relation to each 
other is a very important subject, for sex is the fore¬ 
most fact in human nature. This book treats of the 
origin, history and destiny of man and woman with 
special reference to the nature of the relation of the 
sexes as lovers and sweethearts and husbands and 
wives, not only in the present life but also in the life 
to come, from the standpoint of both science and the 
Bible. In regard to the relation of the sexes in the 
future life in Paradise Restored, the Scriptures give 
much interesting information which has been generally 
overlooked. 

2 . The dominating influence which sex exerts (and 
which the Creator intended it to exert) upon mankind, 
makes the relation of the sexes a subject which is of 
interest and importance to every one, young or old, 
married or single, male or female. Although the sub¬ 
ject is of such close interest and universal importance, 
much ignorance exists about it and false and injurious 
views prevail. Information and instruction are badly 
needed. The greater part of human happiness depends 
on this relation and most of the activities of mankind 
at all places and at all periods of time have centered 

11 


12 


MAN AND WOMAN 


around this fundamental element of our nature. A 
little reflection will convince anyone of its importance 
and show how it dominates human life from the most 
trivial everyday matters to the most important affairs 
of the world: from the sewing on of buttons to the 
most romantic adventure: from common daily occupa¬ 
tions to the actions of men that cause revolutions in 
the condition of the world. It may bring the deepest 
misery when abused or deranged, or be a source of the 
highest and purest joy and happiness that it is possible 
for human beings to experience. Next to life itself, 
sex is the most mysterious and the most important 
element in human nature. 

“All thoughts, all passions, all delights, 
Whatever stirs this mortal frame, 

All are but ministers to love, 

And feed his sacred flame.” 

“Love rules the court, the camp, the grove, 

And men below and saints above, 

For love is heaven and heaven is love.” 

3 . The love which unites two persons in “one flesh” 
is an unfathomable mystery which we may try to 
describe but which it is impossible to define or com¬ 
pletely to understand. “There is no word more often 
pronounced than that of love, yet there is no subject 
more mysterious.” Herbert Spencer, in his character¬ 
istic, analytical way, has endeavored to give a list of 
the component parts of love as follows: ( 1 ) The 
physical impulse of sex; ( 2 ) the feeling for beauty; 
( 3 ) affection; ( 4 ) admiration and respect; ( 5 ) love 
of approbation; ( 6 ) self-esteem; ( 7 ) a feeling of 
ownership; ( 8 ) extended liberty of action from the 
absence of personal barriers; ( 9 ) the exaltation of the 
sympathies. He says this passion fuses into one im- 


THE FIRST PAIR 


13 

mense aggregate most of the elementary excitations of 
which we are capable. (See par. 129 .) 

4. Love a Reality.—The importance of love is 
as great as its mystery for the exaltation produced by 
love is not a delusion or an insanity, but is one of the 
most substantial facts of life. Says Havelock Ellis, 
the great English authority, in his The Psychology of 
Sex (F. A. Davis Company): ‘Tor most people, 
and those not the least sane or the least wise, the 
memory of the exaltation of love, even when the 
period of that exaltation is over, still remains as the 
memory of one of the most real and essential facts of 
life.” Malthus, one of the profoundest thinkers of 
his day, wrote: “Perhaps there is scarcely a man who 
has once experienced the genuine delight of virtuous 
love, however great his intellectual pleasures may have 
been, that does not look back to the period as the 
sunny spot in his whole life, where his imagination 
loves to bask, which he recollects and contemplates 
with the fondest regrets, and which he would most 
wish to live over again.” 

5 . Love, maintains Ellis, is the most solid of reali¬ 
ties. All the progressive forms of life are built up on 
the attraction of sex. Not only the physical structure 
of life, but also its spiritual structure; our social feel¬ 
ings, our morality, our religion, our poetry and art, 
are, in some degree at least, built up on the impulse of 
sex and would have been, if not non-existent, cer¬ 
tainly altogether different, had other than sexual 
methods of propagation prevailed in the world. 
Schiller, the great German poet and philosopher, said 
the whole edifice of life is built up on hunger and love. 
It would be easy to multiply citations tending to show 
how many diverse thinkers have come to the conclu¬ 
sion that sexual love (including therewith parental, 
and especially maternal, love) is the source of the chief 




MAN AND WOMAN 


manifestations of life. Towards the end of his life 
Renan set down his conviction that love after all is 
the supreme thing in the world. The great astronomer 
and mathematician, Laplace, half an hour before his 
death took up a volume of his own Mecanique Celeste 
and said, “All that is only trifles; there is nothing true 
but love.” Comte, the author of The Positive Phil¬ 
osophy , wrote: “There is nothing real in the world but 
love. One grows tired of thinking, and even of act¬ 
ing; one never grows tired of loving. I have never 
ceased to feel that the essential of happiness is that the 
heart should be worthily filled.” 

6 . The great minds of the world seem all to say that 
love is the one thing that is supremely worth while. 
The greatest and most brilliant of the world's intel¬ 
lectual giants, in their moments of final insight, reach 
the level of the humble in esteeming love to be “the 
greatest thing in the world.” 

7. The First Pair of Lovers.—The only way to 
discover what the Creator intended men and women 
to be, is to study the pair He created, because, since 
their creation, sin, misery, poverty and hardship have 
caused mankind to degenerate more and more, until 
in the course of six thousand years all men have lost 
the perfection of body and mind in which the first pair 
were made. Some have sunk to the condition of 
bums, tramps and criminals, and whole tribes have 
deteriorated into mere savages, hardly resembling 
human beings. Instead of taking the first pair as a 
sample of what men should be, modern writers, 
blinded by the theory of evolution, take these degraded 
savages as the example of the natural state of man. 
The fact is that savages are in a very unnatural state. 
{See par. n, 12 , 67 , 170 , 202 , 206 .) 

8 . In order that we may gain a clear knowledge of 
this mysterious human relation of sex let us examine 


THE FIRST PAIR 


15 

the story of the first pair of lovers, the first husband 
and wife, and learn why it was that in the beginning 
they were created male and female and the two joined 
in a union which made them one flesh. The Creator 
could have adopted some other method for reproduc¬ 
ing the race. He has shown that this was possible by 
the examples He has given us among the lower forms 
of life. Some humble forms multiply by division. 
That is, the parent divides into two new individuals 
and so on continually. Some, like the oyster, repro¬ 
duce by budding. The young animal buds out from 
the parent and grows into a complete new creature. 
Some have both the male and female organs of repro¬ 
duction located in one individual. We see that God 
could have arranged some other way to multiply our 
race, but how much of human pleasure and happiness 
would have been lost if He had not created them male 
and female. 

9 . When man was created the earth was already 
inhabited by numerous species of creatures who were 
superior to man in certain qualities, such as strength 
of body, swiftness of locomotion and ability to defend 
themselves or to attack others. These animals were 
armed with natural weapons, something which man 
lacks. He was unarmed and defenseless. There were 
large, strong, swift animals, such as the lion and tiger, 
which were flesh eaters and were moved by a fierce 
desire to capture and devour other creatures which, 
like man, were weaker than themselves. In mere ani¬ 
mal and physical powers man was very weak. His 
superiority was due to his mind and its instrument, the 
brain, which in man was larger and more finely organ¬ 
ized than in the brutes; also to his upright posture 
which turned his face toward God; to the delicate and 
refined beauty of his face and form; to his wonder¬ 
fully designed hand, which was adapted to be a fit 


i6 


MAN AND WOMAN 


instrument for the execution of the ideas and purposes 
of his God-like mind and without which that mind 
would have been of little use. Man is the only animal 
possessing a true hand. 

io. He had a delicate and refined digestive system 
which required a special food, but with this special 
food to sustain his life he was capable of living for¬ 
ever on earth. (Gen. 3:22.) Although, like the 
beasts, he was an earthly creature and resembled the 
lower animals in many ways, his body was so much 
more highly organized than theirs and his mind so 
exalted, that he was adapted for the society and fellow¬ 
ship of angels, with whom he could converse when 
they manifested themselves to him in a material form; 
and he could commune with the Lord of heaven and 
earth in whose image he had been created. For these 
reasons he was worthy of everlasting life on earth and 
the Creator had not subjected him to the law of 
limited existence and death which prevailed among the 
lower animals. His body was built up of billions of 
microscopic cells and he was endowed with the power, 
when supplied with a perfect food and surrounded by 
a perfect environment such as he had in Eden, of 
replacing each cell, as soon as it became worn out, with 
a new cell so that his tissues and organs remained 
always young, conferring on man perpetual youth. 

10a. I made the statement in the above paragraph 
on the ground of the facts of physiology and I first 
made it in print in a medical journal more than twenty 
years ago. Since writing paragraph 10, the Rocke¬ 
feller Institute for Medical Research has announced 
the result of an experiment it has been conducting for 
ten years which confirms my statement by a special 
scientific test. I quote the following from The Liter¬ 
ary Digest, Feb. 17, 1923, p. 27: 

“Do Cells Live Forever? Cells isolated over ten 


THE FIRST PAIR 


17 


years ago from the heart of an unhatched chick are 
still growing with undiminished vigor. This would 
indicate, says Science Service’s Daily Science News 
Bulletin (Washington), that the unit of life—the cell 
—is immortal when it lives in an environment where 
proper conditions of food supply and temperature are 
maintained and one in which its waste products are 
removed. We are told: 

“ ‘Dr. A. H. Ebeling of the Rockefeller Institute for 
Medical Research reports that these cells which have 
been kept on artificial food still reproduce a new cell 
exactly like themselves every forty-eight hours just as 
the original cell has done 1825 times before, even 
though the life of the chicken is of much shorter dura¬ 
tion than that length of time. With men the problem 
of immortality is far more complex, for here we find 
millions of cells which require a variety of conditions 
for a favorable environment. If we may apply this 
discovery to man, it would be expected that any one of 
these millions of cells would be immortal if left to 
itself under proper conditions. Prof. Raymond Pearl, 
of Johns Hopkins University, believes this to be the 
case and that man’s mortality is caused by the inability 
of the cells to adjust themselves to their neighbors.’ ” 

11 . Eden a Scientific Necessity.—If the physi¬ 
cally weak and unprotected first pair, when they first 
appeared on the earth, had been exposed to a struggle 
for existence (such as the theory of Evolution sup¬ 
poses), with the fierce lower animals, they would have 
been torn to pieces and devoured; or would have per¬ 
ished from the effects of an inclement climate and 
unsuitable food. A little reflection on the natural 
facts and conditions shows the scientific necessity for 
just such a safe and secure habitation for the first pair 
as the Book of Genesis describes. The human race 
could not have commenced existence without a Garden 


i8 


MAN AND WOMAN 


of Eden. The details of the method by which the 
Creator brought the first man into existence are not 
given in the Bible but no difference by what method 
man may imagine he was produced, even if it be by 
evolution, the fact remains that when the first pair 
became human beings with the form and faculties of 
mankind they would at first have been weak and help¬ 
less in a contest with the large carnivorous animals 
which abounded; or, if they had escaped the ravenous 
beasts, they would have perished if exposed to the 
vicissitudes of a severe climate, or if not provided with 
the refined food which their delicate digestive organs 
required. 

12. An evolutionary process, such as so many 
imagine produced the first man by natural selection 
and the survival of those best fitted to contend with 
the conditions, would have developed the more beastly 
qualities, not the human qualities in man, because only 
superior beastly qualities would have enabled him to 
compete with the other beasts under such circum¬ 
stances. It would have been those who developed 
better teeth and claws and greater brute strength, that 
would have survived, not those with more human 
qualities. Natural selection develops the cheapest, not 
the highest and best. 

12 a. In order, then, that the first pair of His earthly 
children might survive it was necessary that God 
should prepare a place for them which was provided 
with their natural food, and where they could be 
secure and protected until they could have time to 
learn to use their minds and hands, and by means of 
them obtain superiority over the other creatures and 
gain a control over the forces of nature. For this 
reason God prepared a garden for them “eastward in 
Eden” in which grew the trees and plants that bore 
their life-sustaining food. Here they were protected 


THE FIRST PAIR 


19 


from inclement weather and the severities of climate, 
so that they did not even need clothes. No disease- 
producing bacteria were there and they had no kind of 
sickness. They were safe from accidents and catas- 
trophies of all kinds and from war. They were free 
from the sin and moral evil that now do so much to 
shorten life and produce disease. Their occupations 
were safe and wholesome. The nature of their bodily 
organization and the conditions of their environment 
were such that the life force imparted to them by the 
Creator when He “breathed into their nostrils the 
breath of life,” could continue unimpaired forever, 
giving them perpetual health and youth and beauty. 
Time and age would not bring decay. They would 
only produce experience and wisdom and give greater 
power. 

13 . Man Not Good Alone.—For a time the man 
had no mate and was alone. He was restless and dis¬ 
satisfied, notwithstanding his perfect surroundings, 
because God had left him deficient and incomplete in 
one important respect. He was complete as a male 
but not as a human being. It was not good for man 
to be alone; he required a wife to complete his nature. 
Without Eve his beautiful abode was a dreary place to 
him. He searched among all the animals belonging to 
his order; that is, the animals that had a backbone 
(vertebrate animals), and that were also mammals and 
suckled their young. These animals manifested the 
wisdom and power of the Creator and Adam gave 
them names; but although some of them, such as the 
higher apes, much resembled man yet not one of them 
had the qualities he needed in a mate that would 
“answer to him” and complete his being. (Gen. 2:20, 
margin.) 

14. From the brief but suggestive description given 
in Genesis we can picture how eagerly Adam scanned 


20 


MAN AND WOMAN 


each animal presented to his view, hoping it would 
prove to be the mate he needed, but he was always dis¬ 
appointed. None of these creatures belonged to his 
plane of existence; they were not made in the image 
of God; they were not of his flesh. They could not 
supply the organs and the form of body, the qualities 
of heart and mind, which he lacked, and could not 
complete his being or relieve the loneliness and dis¬ 
satisfaction which even the perfection of Eden could 
not alleviate when he had no mate. Without his other 
self he was a lonely hermit, even in Paradise. 

15. When Adam had been brought by experience 
to a full realization of his deficiency the Creator said, 
“It is not good that the man should be alone. I will 
make him a help answering to him.” That is, He 
would create another human being that would be 
Adam’s complement and supply what he lacked; a 
being that would furnish an object for the affection 
with which the man had been endowed, and who would 
call into exercise the powers and faculties of body and 
mind which constituted him a male human being. 
Without his mate and “help answering to him” his life 
would have been incomplete and aimless, self-centered 
and selfish. 

16 . The Creation cf Eve.—God caused “a deep 
sleep” to fall upon Adam. (Gen. 2:21.) In this state 
of suspended animation he passed through a reproduc¬ 
tive stage of creation. The bony and other tissues 
of his side, comprehended under the term, “one of his 
ribs,” budded and developed under the plastic hand 
of God until finally another human being was pro¬ 
duced, so much like Adam, and yet so very different. 
Both forms as they lay there side by side were the 
crown of all creation in beauty and dignity, but the 
square outlines of the man’s body, showing strength 
and courage, were softened to graceful curves in the 


THE FIRST PAIR 


21 


woman’s face and form, giving her a delicate and 
refined beauty “more winning soft, more amiably 
mild” than the manly beauty of Adam. 

“For contemplation he, and valor formed, 

For softness she, and sweet attractive grace.” 

17. Before Adam awakened from his “deep sleep” 
Eve was removed from his side and passed a little time 
by herself before being presented to her husband. In 
the interval both were instructed in regard to the 
nature of their union and the intimate relation that 
would exist between them. When the Lord brought 
her to him (Gen. 2:22), and she became his wife, his 
long search for a companion was ended. When they 
each beheld the other their hearts filled with the affec¬ 
tion which is the acme of all human bliss: wedded love, 
the mysterious force which makes two individuals one 
flesh. Now he was never alone and never lonely. By 
his side was his other self, ravishing him with her 
beauty, filling him with bliss by her caresses, multiply¬ 
ing his joys and pleasures by sharing them, making all 
his thoughts her own. The Creator had brought him 
the very creature he needed to complete his being. 
She, like himself, was made in the image of God. She 
belonged to his plane of existence, and was a part of 
himself, bone of his bones and flesh of his flesh. Her 
body, mind and heart, joined with his, supplied every 
lack, satisfied every longing. 

18. Their nuptials were celebrated by the Creator 
Himself, and they commenced the journey of life 
together. 

“So hand in hand they passed, the loveliest pair 
That ever since in love’s embraces met. 

Adam the goodliest man of men since bom 
His sons; the fairest of her daughters Eve. 


22 


MAN AND WOMAN 


For contemplation he, and valor formed, 

For softness she, and sweet attractive grace. 

“His hyacinthine locks 

Round from his parted forehead manly hung. 

She, as a veil, down to her slender waist 
Her unadorned golden tresses wore 
Dishevelled, but in wanton ringlets waved 
As the vine curls her tendrils; which implied 
Subjection, but required with gentle sway; 

And by her yielded, by him best received 
With coy submission, modest pride, 

And sweet, reluctant, amorous delay. 

“So passed they naked on, nor shunned the sight 
Of God or angel, for they thought no ill. 

Nor gentle purpose, nor endearing smiles 
Wanted, nor youthful dalliance as beseems 
Fair couple linked in happy nuptial league 
Alone as they.” 

19 . The First Home.—Thus the great poet, 
John Milton, describes the first pair of lovers the world 
had ever seen; the founders of the first home. A 
home, a spot that is the center and abode of love, is 
necessary to satisfy the human nature of a united pair, 
and Adam and Eve would at once select a spot for a 
home as naturally as birds build a nest. Little would 
be required at first. It would be some leafy bower 
beside one of the streams of Paradise. From this they 
would set out in the morning to their light and pleas¬ 
ant labor in the Garden “to dress and to keep it.” 
(Gen. 2:15.) To this spot they would return at even¬ 
ing for refreshment and repose. Here they would 
hold converse with the embodied angels who min¬ 
istered unto them, and gave them the instruction and 


THE FIRST PAIR 23 

information they needed until they could learn them¬ 
selves from the great teacher, experience. 

20. Here they would sit, “imparadised in one 
another’s arms,” and talk of the many things that are 
of high mutual interest to a pair of lovers, however 
trifling they may seem to others. Adam would tell 
Eve of his long, vain search for a suitable companion 
among the previously created earthly beings, and of 
his joy and satisfaction when the Lord had brought 
her to him “blushing like the mom” and she became 
his wife. She would tell him how she had longed to 
find him when the Lord told her of the mate who was 
waiting for her, and how gladly she had surrendered 
herself to him, with all the wealth of charms of body, 
mind and heart with which the Creator had endowed 
her as her wedding portion, fitting her to be the queen 
of the world of which Adam was the king. 

21. Their affection made close association a pleasure 
because God, in forming the plan for two individuals 
in one flesh, made it a law of human nature that this 
special affection should be principally manifested by 
the mysterious sense of touch. If love exists between 
a human pair of opposite sex they are instinctively 
drawn together in the close personal contact of em¬ 
brace and kiss. The most unhappy people in the world 
must be those married pairs who have wedded from 
some other motive than mutual love and are com¬ 
pelled to pass their lives in close personal relation, 
although personal contact gives no pleasure, or may 
even cause a feeling of aversion. As all material 
bodies on the earth are in a state of either a positive 
or negative electrical condition in regard to each other, 
so human beings are in a state of either sexual attrac¬ 
tion or of anti-sexual repulsion in regard to each other. 
For husband and wife to feel anti-sexual repulsion is 
a very unhappy condition. 


24 


MAN AND WOMAN 


22 . Contrectation.—The touch of affection is so 
important, and so special, that it has been given a spe¬ 
cial name by those who treat of the psychology of sex. 
It is called "contrectation.” Contrectation is the pleas¬ 
ure derived from the near presence and personal con¬ 
tact of the loved one and is one of the characteristics 
which separate the true union of husband and wife 
from the mating of the lower animals. It gives a 
feeling of satisfaction and pleasure in the close pres¬ 
ence of husband and wife, or lover and sweetheart, 
and causes uneasiness and dissatisfaction if the loved 
one is absent. For this reason the pair who are united 
in the God-intended way never tire of each other’s 
society. (See par. 31.) 

23 . Sex a Special Endowment for Mankind.— 
The other intelligent beings which were created in the 
image of God, that is, the angels, were not endowed 
with sex and the faculty of uniting in pairs to form 
one and reproduce their kind. Sometimes there is a 
discussion as to whether angels are male or female, but 
they are neither: sex does not belong to their nature. 
It seems that each individual angel was directly created 
by God, and for that reason they are called "sons of 
God.” (Gen. 6:2; Jude 6; II Pet. 2:4.) Adam was 
a direct creation and is, therefore, called a son of 
God. (Luke 3:38.) Sex is a special blessing be¬ 
stowed upon mankind and was intended to be a source 
of very great good, as well as of great pleasure and 
happiness to mankind. Husband and wife are joined 
by God (Matt. 19:6), although not by a ceremony. 
The Creator joins every truly mated pair in one flesh 
by endowing their minds with a capacity for mutual 
sexual love, and by giving them the bodily capacity 
and the special organs for the union of their bodies, 
and has made their contrectation pleasurable. It 


THE FIRST PAIR 25 

reaches its highest degree in that most intimate of all 
caresses which is only proper after wedlock. 

24. Although the higher brutes multiply by the 
sexual method there is a great gulf between the sexual 
relation of husband and wife and the act of propa¬ 
gation among such animals. In the brute it is only a 
blind automatic impulse, having for its sole object the 
continuation of the species. In man the propagation 
of the race is only one among many purposes God de¬ 
signed when He created them male and female. Man¬ 
kind’s God-like qualities of mind, together with the 
upright posture and the formation of the body of the 
human female, make the union of the sexes in man as 
high above that of brutes as the heavens are above 
the earth. The human female’s mind and heart must 
consent and approve before her body is yielded to her 
mate’s embrace; and the face-to-face posture (the 
opposite of that of all the lower animals) is a symbol 
of this. 

25. The union of the sexes is, therefore, not a blind 
impulse, unless debased and brutalized by depraved 
men. On the part of the wife it is a free and intel¬ 
ligent submission as a manifestation of love; and it 
is won and sanctioned by a pure and elevated affection 
on the part of the husband. She gladly unites her body 
with his, thus forming of the twain one flesh, because 
she is the glory of the man as he is the head of the 
woman. And he has as much need of her to complete 
his being as she has of him to complete hers. The 
united pair form a dual unit of the human race, acting 
as one being in creating new human beings and in 
exercising dominion over the earth, neither being mas¬ 
ter and neither being slave, but one in body, mind and 
heart. 

26 . The Yearning for a Mate.—The yearning 
of each for another soul differing from his own but 


26 


MAN AND WOMAN 


complementary to it, because each supplies what the 
other lacks, is the fundamental reason for the union 
of the sexes among mankind. The continuation of 
the race is an added function by which God in His 
wisdom makes one arrangement accomplish two im¬ 
portant purposes. An act which is only an unthinking, 
automatic impulse in the brutes, in man becomes the 
center and basis on which is built a divinely designed 
union, ministering to the highest elements in the 
human heart and mind. Procreation, it is true, is an 
essential part of human sexual union in the present 
age, because if there were no procreation there would 
be no human beings to unite; but the thing which is 
first in order in the essential nature of the union of the 
sexes is not procreation, but the union of the souls and 
bodies of the pair to form one being. 

27. In the creation of man God arranged that the 
marriage relation should be the means by which the 
foreordained number of human beings would be pro¬ 
duced and the earth filled. (Gen. 1:28.) It is the 
best way that this can be done. No system of free 
love, or community of wives, or polygamy could ac¬ 
complish this so well as God’s beautiful arrangement 
of the permanent union of one man and one woman. 
Parentage is a wonderful thing, mysterious, noble and 
sacred, by which the united pair are permitted to share 
with God in the creation of beings in His image, beings 
on so exalted a plane of existence that they are cap¬ 
able of everlasting life, beings that can think God’s 
thoughts after Him. In the creation of new human 
beings God does all, yet He permits the parents to 
have an essential part in the work for unless the pair 
unite there is no new being created. 

28. It is a profoundly interesting mystery that two 
human beings by their union can bring a new being 
into existence, “out of the nowhere into the here.” 


THE FIRST PAIR 


27 


Many billions of babies have been born and one might 
suppose babies would lose their novelty, but they do 
not. Every new baby is a source of fresh interest to 
friends and neighbors, as well as to its parents. They 
gather around to see what is always a happy surprise. 
What a great event the birth of the first baby that ever 
was born must have been to all the heavenly host; 
second only to the birth at Bethlehem. There were no 
human beings present to wonder at it except its 
parents, but we need have no doubt that the angels 
were watching with interest when the first baby was 
born, and Eve in her gladness and gratitude said, “I 
have gotten a man with the help of the Lord.” We 
can imagine the delight and wonder of the celestial 
company when they gathered around the first being, 
made in the image of God, that had ever come into the 
universe by means of sexual reproduction; and we 
should never forget what a sacred and mysterious 
phenomenon birth is. 

29 . Reason for the Creation of Eve.—Although 
it is so wonderful and interesting, and such a wise 
and beneficent way of creating the human race, never¬ 
theless the bearing and rearing of children is not the 
reason given for the creation of Eve, and the plan for 
the union of the individuals of the human race in pairs. 
The reason given for the creation of Eve was: “It is 
not good for the man to be alone.” (Gen. 2:18.) And 
when God ordained that a man should leave father 
and mother and cleave to his wife, the reason given is 
not the reproduction of the race. The “therefore” of 
Genesis 2:24 refers to the facts given in the previous 
verses: namely, because it was not good for the man 
to be alone, because she was bone of his bones and 
flesh of his flesh and so in the closest and most endur¬ 
ing relation to him, each being necessary for the per¬ 
fection and well-being of the other. 


28 


MAN AND WOMAN 


30 . The Reason for Marriage,—It is the union 
of two to form one that is the fundamental reason for 
marriage. The common facts of courtship and mar¬ 
riage confirm this. When a youth and maiden meet 
and love develops between them, it is not the thought 
of bearing children or a conscious desire for sexual 
intercourse ( See par. 51, 335, etc.) which causes them 
to choose each other out from all the rest of the world 
to be life-mates. It is the feeling, implanted in their 
nature by the Creator, that each needs the other to 
complete his being. This feeling is not expressed in 
words; it is an instinctive feeling, and each feels a 
yearning for a mate differing from himself, but 
"answering to him.” The desire for children and the 
yearning for a m^te are two separate things. When 
the earth is filled child-bearing will cease, but the need 
of each for a mate of the opposite sex will continue 
forever. The time will never come when it will be 
good for a man to be alone. 

31 . Amativeness and Conjugality.—The two 
elements of marriage have been distinguished by dif¬ 
ferent names by the phrenologists. The desire for the 
mere act of reproduction they call “amativeness”; the 
mating of mind, heart and body, “conjugality.” (See 
par. 367 for other terms describing this distinction.) 
Children often form attachments for a child of the 
opposite sex through the action of conjugality while 
yet so young that they cannot realize what amativeness 
is. Reproduction in the human female is a compara¬ 
tively temporary function, lasting about twenty-five 
years, but the union of soul and body is fundamental 
and permanent and the distinction of sex is everlast¬ 
ing. Sexual intercourse is only a small part of the 
relation of a married pair but it is important because 
it is the center around which the whole relation re¬ 
volves. 


THE FIRST PAIR 


29 


32 . The Beneficent Power of Sexual Love.— 

In the formative period of a young man’s life a pure 
and elevated love for a good girl is a support and guide 
to his moral and religious character and a powerful 
influence to keep him loyal to God and to the right. 
It cultivates purity in thought and speech, because 
every lewd joke or smutty story defames womankind 
and is an insult to the clean-minded girl he holds 
sacred. The youth who purely and faithfully loves 
one maiden has a high and tender regard for all 
womankind and enjoys association with other girls in 
a degree and manner much superior to the man of low 
thoughts and lewd practices; just as a man who has a 
high regard for his own mother respects all mothers. 
His beloved symbolizes to him all womankind and 
every girl and woman reminds him of her. He can 
commit no act of sexual vice, because that would be 
disloyalty to the chosen mistress of his heart. His 
pure love directed to a worthy object exercises the 
sexual part of his nature in a refined and romantic 
way and prevents it from taking a sensual form. 
Illicit intercourse is repulsive to him. Erotic impulses 
are calmed and soothed (not excited) by the presence 
of the beloved, because he thinks nothing low about 
her. Modest and refined embraces and kisses do not 
excite sensual desires, because intercourse is not 
thought of; such caresses are regarded as an end in 
themselves, and are not expected to lead to the intima¬ 
cies proper only to a wedded pair. 

33. Love leads to industry and a serious effort 
on the part of the man to do his part in life, because 
she must be provided with a home and the best he can 
obtain. It stimulates a healthy ambition because he 
desires to be worthy of her esteem. He wants her to 
be proud of him. Love draws him to God in prayer 
that heaven may bless and guard her and he feels grati- 


30 


MAN AND WOMAN 


tude to Providence for bestowing upon him the love 
of this exquisite being whom he regards as “Earth 
born perhaps, but to heavenly spirits bright little in¬ 
ferior.” The higher in the mental and moral scale a 
boy is, the more he will be influenced by these motives, 
but there are few so low and dull that they are not 
helped by this mysterious force which causes a man 
to leave father and mother and cleave to his wife; and 
which supplies all the poetry and romance of common 
life. 

“Love wakes men, once in a lifetime each. 

They lift their heavy lids and look, 

And lo, what one sweet page can teach 
They read with joy, then close the book.” 

34 . A Love Story.—When I was in my fifteenth 
year my heart was taken captive by a maiden of the 
same age, with whom I was not then acquainted. I 
happened to be present when she was baptized by 
sprinkling and received into full membership at the 
little Methodist church near my home in the open 
country. The lassie was so pretty, and looked so 
demure and sweet and pious as she knelt at the rude 
altar with her brown tresses flooding her shoulders, 
that from that day to this she has never been out of 
my heart or thoughts. I wisely determined not to 
court her, or let her know of my special interest in her, 
until we should reach nineteen. I made no effort then 
to get into her company, or to attract her attention, 
but with silent delight I watched her grow from 
maidenhood to blooming young womanhood. In the 
meantime her beauty and charm had brought her many 
admirers, but we both were trying to do the Lord's 
will and, as I believe He always does when that is the 
case, He guided us, keeping her heart free until the set 
time came for me to commence my courtship. Like 


THE FIRST PAIR 


3 i 


Jacob, I waited long years for my Rachel and they 
seemed but a few days for the love I had for her. 
(Gen. 29:20.) Unknown to me, her interest and at¬ 
tention had been providentially attracted to me before 
she became acquainted with me, so that when I com¬ 
menced my suit I found her kind and gracious, ready 
to respond to my love. We have been married fifty 
years. 

35. My boyish, but devoted and persistent attach¬ 
ment to the girl to whom I had been instinctively 
drawn as my life-mate, was an unmixed blessing to 
me. It was a shield which protected me unsullied 
from the sensual temptations of youth and kept my 
thoughts of the other sex pure and elevated. It gave 
me a feeling of respect and tenderness for every girl 
of my acquaintance, making womanhood sacred to me. 
It was a guiding star which kept my gaze fixed on 
lofty ideals and shed the radiance of romance and 
poetry over the commonplace life of a simple country 
lad. It was a support to my religious nature, strength¬ 
ening my allegiance to God and the right. The fact 
that I anchored my sexual emotions by an early attach¬ 
ment to a worthy girl, has been an influence on me for 
good all my life. I do not think that I have been alone 
in this experience. There have been myriads of mar¬ 
ried pairs whose affection has been as beneficial and 
salutary as this which I have related. 

36 . A British Medical Man’s Opinion.—Next to 
birth the most important thing in life is marriage. As 
a rule love between the pair should commence in youth, 
and marriage be consummated at the proper age, which 
is twenty to twenty-three. Notwithstanding its su¬ 
preme importance, few young people are prepared for 
it by proper information and instruction. They are 
usually left to enter blindly into the most important 
relation in life. Walter M. Gallichan, a British medi- 


32 


MAN AND WOMAN 


cal man, writes of this neglect in his book, The 
Psychology of Marriage (Stokes). 

37. The deepest problems of human life cannot be 
understood, or sex love and the sanctity of marriage 
properly valued and a sound foundation laid for pri¬ 
vate and social sexual morality, until all men and 
women understand the immense sway of the instinct 
of love in the destiny of mankind. It is the most mas¬ 
sive and far-reaching of the emotions. We are learn¬ 
ing that this passion is more complex, profound and 
significant than the greatest poets and thinkers have 
ever divined. The supreme affection which unites 
mankind in pairs is not solely or merely the stimulus 
to love between the sexes and the continuance of the 
race. It is the source of socialized living, the origin 
of most moral codes, the basis of altruism, the motor 
force of the highest human activities and the spring 
of exalted conduct. Sex is a power that must not be 
underrated or trifled with, and still less ignored. The 
two supreme impulses are for food and love; both 
cravings are dominating, but the range of the passion 
that attracts man and woman to each other is far more 
complex and diffused than food hunger. 

38. It is a lamentable fact that our neglect of sane 
instruction concerning the union of the sexes fosters 
both the false modesty that refuses to reflect and learn, 
as well as the prurient habit of thought which debases 
and vulgarizes the holiest human emotions and desires. 
Sex apd sex organs must be discussed with refinement 
and dignity and light and unnecessary reference to 
them is to be avoided because they are sacred and not 
because they are impure. The attitude must be neither 
prudish nor indecent and vulgar. It should be sane, 
clean, inspiring to fine ideals of love and of the sex 
relationship and parentage. Love is the joy of life as 
well as the source of moral feelings. We should sing 


THE FIRST PAIR 


33 


and laugh for love as a mother sings and laughs for 
joy at the babe in her arms. We must impress its 
sacred import on the minds of the young. Idealism 
and poetry are here in their true field. Children should 
be taught that the organs of sex are, in themselves, 
no more to be considered “unclean” or “low” than the 
organs of seeing and hearing. On the contrary, they 
are of tremendous importance in human life and the 
emotion that unites the soul and body in the sexual 
union is one of dignity, wonder, mystery and beauty. 
(Dr. W. M. Gallichan, The Psychology of Marriage.) 

39 . A Wonderful Period of Life.—It is a great 
and wonderful period of life, the period of youth and 
love and mating; a period freighted with importance 
for every human being; rich in physical, emotional 
and spiritual development; the romantic period of 
choosing, wooing and winning a life-mate to complete 
our nature and form of two individuals a symmetrical 
dual unit of humanity. Blessed and fortunate are they 
whom the Lord guides by His providence to choose 
their real soul-mates, and to choose while young, be¬ 
cause youth is the time for mating, from the right 
motives and with a pure and elevated affection. “How 
fair and how pleasant art thou, O love, for delights.” 
(Song of Sol. 7:6.) 

40 . Recapitulation.—The relation of man and 
woman in the present life and in the life to come, is a 
topic of high importance. Love is the greatest thing 
in the world. Philosophers have tried to analyze and 
define it and the world’s greatest intellects unite with 
humble men and women in the opinion that love is the 
one thing which is supremely worth while. Compar¬ 
ing the habits and customs of degraded savages is not 
the way to get information in regard to the real nature 
of the relation of the sexes; but we can learn what it 
is by studying the relation as the Creator designed it 


34 


MAN AND WOMAN 


to be when He made man in His own image, creating 
him male and female, and ordained that the twain 
should unite in marriage and become one flesh. 

41. It is not good that man should be alone. The 
vice and evil of all kinds that prevail when men are 
segregated in camps is evidence of this. Even in 
Paradise Adam was lonely and dissatisfied until he 
found in Eve a help answering to him and completing 
his nature. Man is the only intelligent and rational 
creature whom the Creator has endowed with sex, and 
it is an evidence of special favor to him. The sexual 
relation in man is infinitely above reproduction in 
brutes. It makes a man and woman become a united 
being, forming a dual unit of humanity, reigning to¬ 
gether as king and queen over their earthly dominion. 
The union for dominion over the earth is the primary 
purpose of marriage but God also permits husband and 
wife to share with him in the work of creating the 
human race. 


II 


Twain One Flesh 

42. The plan on which the Creator formed man¬ 
kind requires two individuals of opposite sex to 
unite in order to form one complete human being. 
Adam, the male, was first created but his being 
was incomplete. When God’s works are complete 
He pronounces them to be “good” (Gen^. 1:31); 
but He said Adam was not good alone (Gen. 
2:18), implying that Adam was not yet a completed 
creation. In order to make a perfect dual unit of the 
human race it was necessary to create another being, 
unlike Adam but “answering to him,” the complement 
of Adam, a being that would supply what was deficient 
in Adam and add the qualities he needed. Adam was 
complete as a male but he lacked female qualities and 
female organs. The creation of man was not com¬ 
pleted in Adam and so the man was divided into two 
beings, by subtracting some of Adam’s attributes from 
him; after the creation of Eve the man remained just 
the same as before, not even lacking a rib from his 
skeleton as was once imagined. 

43. Eve was a part of the original creation just as 
truly as Adam was, and this is plainly stated in the 
Scriptures. “God created man in His image; male 
and female created He them.” (Gen. 1:27.) In order 
to create man it was necessary to create them. It re¬ 
quired two beings to constitute man. Both sexes were 
created. He did not create the male and then derive 
the female from him by taking out of him female 
qualities. It was for the very reason that Adam was 

35 


MAN AND WOMAN 


36 

destitute of female qualities that Eve was created to 
supply them. “He called their name Adam.” (Gen. 
5:2.) Man is a plural being and his creation was not 
finished until both had been created. “Let them have 
dominion.” (Gen. 1:26.) The dominion of earth 
was given to the united pair, not to an individual. 
Adam was king and Eve was queen. “Have you not 
read that He who made them from the beginning of 
creation made them male and female and said for this 
cause (that is, because God created them as a pair, 
and because the male is incomplete without the fe¬ 
male), shall a man leave his father and mother and 
shall cleave to his wife, and the twain shall become one 
flesh, so that they are no more twain but one flesh.” 
(Matt. 19:4; Mark 10:6.) 

44. This is a definite and explicit statement by our 
Lord that Eve as well as Adam was a part of the 
original creation, and that husband and wife form a 
unit. The “one flesh,” which is the unit of the human 
race, was formed by the union of two individuals. 
Adam and Eve, the first pair, were one flesh, and each 
pair of the sons and daughters of Adam and Eve be¬ 
come one flesh when God joins them in marriage. 
Their bodies are joined in one flesh, or one body, in 
a real sense and not merely by a figure of speech. 

45 . Their Bodies as One Body.—The husband’s 
body is incomplete because he has organs that are use¬ 
less alone and cannot perform their functions until he 
is joined to his wife. Likewise the wife has organs 
that are useless alone. The testicles of the husband 
form the element which is designed to give life to a 
new human being, but they cannot do so until united 
with the ovum produced in the ovaries of the wife. 
The testicles and ovaries belong together and must 
unite their products in order to form a new being but 
these two sets of organs are placed in separate bodies 


TWAIN ONE FLESH 


37 


and the secretion of the testicles must be conveyed 
to the ovaries before reproduction can be accom¬ 
plished. In so doing the bodies of husband and wife 
act as one body, as “one flesh,” just as the product of 
an organ in an individual body must be conveyed to 
another organ situated in another part of the same per¬ 
son. For example, the blood must be conveyed from 
the heart to the mother's breasts in order that they 
may produce milk, and the muscle sugar, stored in the 
liver, must be conveyed to the muscles of the arm in 
order that the arm may act. In an analogous man¬ 
ner, when husband and wife are joined in the repro¬ 
ductive act, the one body which the twain constitute is 
supplied with organs that convey the product of the 
testicles, situated in the male part of the one body, to 
the appropriate organs which are situated in the female 
part of the one body, or one flesh, as the Scripture 
term is. In this manner the two individual bodies of 
husband and wife act as one body, and in fact are one 
body; “so that they are no more twain but one flesh.” 
(Matt. 19:6.) Each uses the other’s body as if it 
were his own, and such it really is. “Even so ought 
husbands also to love their own wives as their own 
bodies. He that loveth his own wife loveth himself.” 
(Eph. 5:28.) 

46. In the individual human body one part fre¬ 
quently causes action in another part, as when the 
action of the mouth in taking food causes action in the 
organs which secrete the digestive fluids. Likewise the 
bodies of husband and wife act on the organs of each 
other, evidence that the two bodies really form one 
body. The action of the wife causes glands to form 
secretions and muscles to act in the husband’s body, 
which he cannot control by his own will. This is also 
true of the husband’s power over the wife’s body. 
He causes actions in her organs, and secretions and 


MAN AND WOMAN 


38 

movements which she cannot cause herself. “The wife 
hath not power over her own body, but the husband; 
and likewise also the husband hath not power over his 
own body, but the wife.” (1 Cor. 7:4.) 

47. The bodies of husband and wife are thus united 
in one and act and re-act as one body. The oneness 
is not limited to the reproductive function but includes 
mental and moral qualities also. There even comes to 
be a resemblance in personal appearance. The union 
of two individuals to form one being is not possible 
between any two human beings except husband and 
wife. Two men cannot unite in one body, or two 
women. The child is not united in one body with the 
mother, although there is a very close connection 
before birth. After birth it becomes a separate and 
independent human being. The child separates from 
the parents and unites with one of the other sex to 
form a new dual unit of the human race, but husband 
and wife are not to separate. Their relation is closer 
and more intimate and more permanent than the rela¬ 
tion of parent and child. Between husband and wife 
there is an intimacy, a closeness of relationship and a 
oneness of body and mind, which no other human 
beings can have with each other and which they them¬ 
selves can have with no other human being. 

48 . “Flesh of My Flesh/*—Adam said that Eve 
was “flesh of my flesh and bone of my bones,” and 
this was obvious in their case because a portion of bone 
and flesh from Adam’s side was used by the Creator 
on which to “build” the woman, as the Hebrew ex¬ 
pression is. But in the case of every husband and wife 
part of the husband’s body enters into the composition 
of the wife’s body by means of sexual intercourse and 
child-bearing. The possibility of this is explained by 
the fact that in the blood, as it flows in the arteries 
and veins, there are present minute bodies called white 


TWAIN ONE FLESH 


39 


blood corpuscles, which have the power of locomotion 
and are able to change their places. They can pass 
through the walls of the capillary blood vessels into 
the tissues outside of them and there multiply by divi¬ 
sion to form new tissues. Living cells from the body 
of the father compose the spermatozoon which unites 
with the ovum from the mother’s ovary to form the 
germ of the new being. The child before birth is built 
up by the multiplication of the cells of the fertilized 
ovum. In this way the body of the child in the uterus 
has elements derived from the father’s body. The 
blood vessels of the child are in close contact with the 
blood vessels of the mother as they are associated in 
the placenta (the afterbirth). In the placenta the liv¬ 
ing elements of the baby’s body which were derived 
from the father’s body have an opportunity to pass 
into the blood vessels and the tissues of the mother 
and thus enter into the composition of her body. In 
this way every wife and mother may receive a por¬ 
tion of the “flesh and bone” of her husband, just as 
actually as Eve did, and become “one flesh” with him 
in a very real way. This is why a normal woman 
instinctively revolts against having intercourse with, 
or bearing a child to, a man who is alien to her and 
for whom she has no affection. 

49 . Telegony.—A number of scientific observ¬ 
ers have long been of the opinion that the father con¬ 
veys some elements of his body to the mother through 
the medium of the child. The observation of facts in 
the reproduction of domestic animals led them to this 
conclusion, for in the human race it is more difficult 
to observe the phenomenon than in the lower animals. 
In horses, cattle, sheep and pigs, and in white and gray 
mice, instances have been observed that indicate that 
the male has so much influence in changing the body 
of the female that subsequent progeny, sired by an- 


40 


MAN AND WOMAN 


other male, resemble the first male. The influence 
of the first male on subsequent progeny is called 
“telegony.” The Journal of the American Medical 
Association for February 5, 1921, had an editorial on 
this phenomenon, which, it said, had recently been the 
subject of an interesting debate in the French Academy 
as to its possible bearing on the future of the unfor¬ 
tunate women who had been violated by the Germans 
in the invaded parts of France. 

50. This prominent medical journal in commenting 
on the moral bearing of the phenomenon said: 

“If it is true for the human species, as seems highly 
probable with the animals, that the first male sets an 
indelible seal on the female with whom he has inter¬ 
course, telegony is a further argument for the contin¬ 
ence of woman before marriage; it is, as it were, a 
biologic plea for chastity. The moral reasons for this 
are already a part of man’s innate belief, and it is an 
ingrained conviction with him that the woman he weds 
is, in every way, solely his. If it is demonstrated that 
indiscretion on her part prior to marriage may have a 
material and visible effect on her descendants, it must 
necessarily fortify, from a material side, the spiritual 
teachings of the Mosaic law.” 

51 . What Real Marriage Is.—The bearing on 
sexual morality of the facts set forth in the preced¬ 
ing paragraphs of this chapter is important and im¬ 
pressive. When a man and woman are united in mar¬ 
riage there are good reasons for celebrating the event 
by forms, ceremonies and legal conditions, which give 
notice to the world and impress the two and their 
friends with the importance and great significance of 
marriage. But these forms and ceremonies and legal 
requirements are not the real marriage. The real mar¬ 
riage is made, in the first place, by the mutual love 
which develops in their hearts and the affinity of mind 


TWAIN ONE FLESH 


4i 


and feelings between them, which cause them to 
choose each other out from all the world to be mates 
forever. This mutual love is a necessary part of the 
real marriage and the union of their bodies is only 
brutish and immoral without it; but the marriage is not 
complete until their bodies are united in one flesh by 
sexual intercourse. It is this union of bodies which 
ceremony. This fact is recognized by the Common 
Law. A marriage may be annulled if it has not been 
consummated by sexual intercourse. This is also the 
law of God. (Deut. 22:28, and in Exod. 22:16.) A 
man who had intercourse with a virgin was indis¬ 
solubly married to her by the Bible law and this should 
be the law with us. 

52. Sexual intercourse is the real marriage, because 
it makes the woman a partaker of the body and nature 
of the man. It joins her in one flesh with him, and it 
is this fact which makes promiscuous intercourse by a 
woman with different men such a sin and abomination. 
As the Apostle says, (I Cor. 6:18) fornication is a sin 
against a person’s own body. “He that is joined with 
a harlot is one body (with her)/’ A woman can right¬ 
fully have intercourse with only one man, because 
promiscuous intercourse confuses and contaminates 
her body and produces a mixture of natures, which is 
an abomination in the sight of God. It dehumanizes 
her. A normal woman desires intercourse with one 
man only; the idea of promiscuous intercourse is re¬ 
pulsive to her womanly instinct. 

53. There are good natural reasons why a harlot is 
despised. Prof. Seely, in his book, Ecce Homo, says: 
“Vices that are incorrigible are not proper objects of 
mercy. For instance, cowardice seems to him who has 
the instinct of manliness a fatal vice in man, as imply¬ 
ing an absence of the indispensable condition of mas- 


42 


MAN AND WOMAN 


culine virtue; likewise so does confirmed unchastity in 
woman seem a fatal vice to those who reverence 
womanhood. Those who can have mercy on it do not 
realize how mortal to the very soul of womanhood is 
the habitual desecration of all the sacraments of love. 
Those men who criticise women for their cruelty to 
their fallen sisters do not judge from the advanced 
stage of mercy, but from the lower range of insensi¬ 
bility.” The case, however, is very different in the 
matter of a girl who yields to a man (and to only one 
man) whom she loves and expects to marry. She is 
weak and unwise, but is not guilty. She has done 
nothing that confuses her nature. She should not be 
punished or ostracized. In reality she is married to 
that man and if the man to whom she has shown this 
greatest of the manifestations of love deserts her, he 
commits a mean and cowardly crime. He should be 
punished severely and ostracized; but under the present 
unjust system the result is usually the reverse: she is 
condemned and he is treated with respect. 

54 . Rape and Seduction Worse Than Murder.— 
The facts given above explain why rape is an outrage 
worse than murder. It is a violence done to the most 
sacred part of a woman’s nature for it unites her body 
in one flesh, against her will, with a man who is alien 
to her and robs her of a part of her very self. Under 
the law given to Moses rape was punished with death, 
and this is a just punishment. Any man who will do 
such a violence to a pure woman’s inmost nature is not 
fit to live. The deliberate seducer is still worse. Any¬ 
one who by pretended affection treacherously beguiles 
a girl into yielding to him, using her love for him to do 
her an irreparable injury, is a depraved traitor, detest¬ 
able beyond words to describe. He uses her love and 
good will to him as an instrument to destroy her. 
Small wonder that some women slay their betrayers. 


TWAIN ONE FLESH 


43 


55 . The Physiological Effects of Marriage.—In 

treating of this subject in the foregoing paragraphs 
I have referred principally to the sexual union which 
produces pregnancy, but reproduction is not the only 
object of the bodily union of husband and wife. The 
act conveys living elements of the husband’s body to 
the body of the wife and the vital constituents of the 
secretion produced by the testicles and the other male 
glands associated with them, serve other purposes in 
addition to that of reproduction, as I think is evident 
from a number of considerations. The fertilization 
of an ovum, causing conception and the development 
of a child, is produced by a single spermatozoon. 
There are one hundred and fifty thousand or more 
spermatozoa in the semen introduced at one inter¬ 
course; therefore, during the child-bearing period of 
the wife’s life, she receives enough spermatozoa to 
produce one hundred and fifty million children. I 
think that this is good evidence that the semen serves 
some other purpose in addition to reproduction, and 
that the husband’s secretion was designed to be bene¬ 
ficial to the wife. 

56. The improvement in the wife’s health which 
sometimes follows marriage, and the frequently poorer 
health of spinsters, is evidence that natural and tem¬ 
perate intercourse is beneficial to the wife, as it also 
is to the husband. But it should be noted that inter¬ 
course outside of marriage is not natural and cannot 
be expected to be beneficial to either party. The bene¬ 
fit is due to the vascular, secretory and metabolic 
activities set up by the psychic, nervous and muscular 
influence of coitus with a beloved person, and by the 
natural stimulating effect of the semen when absorbed 
from the vagina. The semen contains a compound, 
classed as a hormone and named spermin, which in¬ 
creases the activity of the thyroid gland, supra-renal 


44 


MAN AND WOMAN 


capsules and other ductless glands that are now known 
to have a potent influence on the whole system. In 
addition, when practiced within proper limits and 
under proper conditions, intercourse has highly bene¬ 
ficial mental and emotional effects upon the pair, sus¬ 
taining and increasing their affection for each other, 
renewing the tender feelings of their courting days, 
keeping up the romance and poetry of married life and 
preventing the jars and frictions of everyday life 
from causing estrangement. So important to human 
nature are the intimate personal privileges of married 
life that the Apostle tells them that even when they 
give up intercourse in order to lend themselves unto 
prayer, it must be for a limited time only. They 
must come together again. 

57. Potent Influence of the Sex Glands. —The 
sex organs have such a potent and wonderful influence 
on the body, mind and character of every human being 
that reproduction might be said to be, in a sense, only 
incidental to the other functions of these organs. 
Their action is essential to the complete development 
of every man and woman. The effect which these 
organs have on bodily development and on the nature 
and character of mankind is seen in the marked 
changes which occur at puberty: the age when the male 
child becomes a youth and the female child becomes a 
maiden. The boy and girl change greatly in both body 
and mind, as well as in disposition, as everyone has 
observed. The youth and maiden are quite different 
persons from what they formerly were as children. 
The reason is that in addition to their reproductive 
function, as has been demonstrated by physiologists, 
the sex organs (testicles in the male and ovaries in the 
female) form an internal secretion which exerts a 
marked influence on the body, the mind and the moral 
character. This internal secretion passes into the 


TWAIN ONE FLESH 


45 


blood stream and is conveyed to all parts of the sys¬ 
tem. It produces important beneficial effects upon the 
digestive organs, on the heart, nerves, brain, muscles 
and mind. The failure of the mental and bodily 
powers in old age is due, in part, to the failure of these 
organs to produce their normal secretion, and this is 
the cause of the disturbances of health so common in 
women at the change of life. After a time the 
woman’s other glands develop the power of compen¬ 
sating for the loss of her ovaries and her health re¬ 
covers; otherwise the failure of her ovaries would 
permanently wreck every woman’s health. 

58 . On this subject Prof. Kisch, in his work on 
The Sexual Life of Woman (Rebman Company), 
says: “The ovaries exercise a powerful influence on 
the nutritive processes, on metabolism and on the for¬ 
mation of blood from food and lymph (haematopoie- 
sis), and on growth and development in their 
(women’s) mental as well as their physical relations. 
It is supposed that these glands, under normal condi¬ 
tions, enrich the blood with certain substances which 
in part assist in the formation of blood, and in part 
regulate the vascular tone of the various organs which 
are concerned in the normal processes of assimilation 
and general metabolism. Experimental investigations 
have shown that the interconnection between the 
female genital organs and the organism as a whole 
does not depend on nervous influences only (as was 
formerly supposed), but the blood-vascular system 
and the lymphatic-vascular system also play their 
parts, influenced by the internal secretion of the ova¬ 
ries. Experiments indicate that the cessation of men¬ 
struation is caused by the cessation of the internal 
secretion of the ovaries.’’ 

59. Eunuchs. —Experiments on animals show 
that even when the testicles are separated from their 


46 


MAN AND WOMAN 


nerves they still produce their characteristic effects on 
the general system, proving that the influence is not 
merely a nervous one, but is due to an internal secre¬ 
tion which passes into the blood. The secretion can 
be extracted from the organs of animals and when 
administered to animals or to human beings produces 
beneficial effects. The scientific demonstration of the 
importance to the individual of his sexual glands is 
the work of recent years, but nature has always been 
showing this by the changes which occur at puberty; 
and the slave trade of the despotic East has been 
demonstrating it for ages in the persons of the 
eunuchs. These were boys that were purchased and 
castrated at five years of age. The survivors were 
raised and trained, and sometimes educated. They 
were then sold for service in the harems and about the 
palaces of the nobles and monarchs. These victims 
of cruelty, avarice and licentiousness were deprived 
of many of the qualities of human beings. Their 
voices did not change, as a normal boy’s voice does at 
puberty, but remained childish for life. The voice is 
an important index of character and the eunuch’s 
childish voice was a proof of arrested development. 
The muscles of a eunuch were not those of a fully 
developed man but were soft and flabby, because the 
secretion of the testicles is necessary for full muscular 
development. Eunuchs often had a hideous appear¬ 
ance because their bodies were bloated and corpulent, 
due to defective and unbalanced nutrition and assimi¬ 
lation, and their limbs grew out of proportion to their 
bodies. The amount of oxygen consumed diminishes 
after castration, showing deficient action of the vital 
processes. The effect of the mutilation would be much 
worse, perhaps fatal, if it were not that other glands in 
part compensate for the loss of the testicles. 

60 . The moral nature of eunuchs is defective. Gib- 


TWAIN ONE FLESH 


47 


bon, the famous historian, calls the eunuchs about the 
royal palaces “pernicious vermin of the East,” and 
says they were usually treacherous, cowardly and 
cruel. The effect of the secretion of the testicles in 
producing courage is shown by the difference between 
stallions and geldings, and the influence is the same 
in human beings. The feeling of tenderness, chivalry 
and admiration for womankind, which is such a moral 
balance wheel in the character of normal men, is want¬ 
ing in eunuchs, because they are not capable of feeling 
sex emotions. They are so defective in many ways 
that they can scarcely be classed with human beings, 
so essential to the very nature of mankind are the 
organs of sex. Without these organs chivalry would 
disappear and selfishness reign supreme. Without 
them: is absent that beautiful affection which unites 
mankind in pairs and is the source of the greater part 
of human pleasure and happiness. This affection is 
the source of the romance and poetry of common life 
and of many of the moral qualities which distinguish 
men from brutes. 

61 . Dr. H. Maudsley, in his book on Body and 
Mind (Appleton), says: “When an individual is 
sexually mutilated at an early age he is emasculated 
morally as well as physically, and all evidence goes to 
prove the low, immoral, lying, thievish propensities of 
eunuchs. Of the moral character of eunuchs all we 
can briefly say is that in most cases they have no moral 
character. Their minds are mutilated like their bod¬ 
ies; with the deprivation of sexual feeling they are 
deprived of the mental growth and energy which it 
directly or remotely produces. Were man deprived of 
the instinct of propagation, and all that mentally 
springs from it, I doubt not that most of the poetry, 
and perhaps all the moral feeling would be cut out of 
his life.” 


48 


MAN AND WOMAN 


62. The mind and body together constitute the soul, 
that is, the thinking, feeling and acting being, or per¬ 
sonality. (See par. 71, etc.) Body and mind act 
together and are so closely interwoven that we cannot 
distinguish where body ends and mind begins. It is 
not the brain alone that is involved in the operations 
of the mind, but the body, as a whole or in some part, 
is active in every mental operation and the body greatly 
influences the mind. The physical organization con¬ 
trols the mind and disposition and we find that it is 
the sexual part of her organism which is the under¬ 
lying cause of the love-worthy and the love-winning 
qualities which crown womankind with grace and 
beauty and make her the glory of the human race, 
and the glory of all animated nature. It is his sex 
organs which are the underlying cause of the virtue, 
dignity and courage which make man the lord of crea¬ 
tion. It is only when the male and female traits of 
character, and male and female organs distributed in 
the bodies of two individuals, are united to form “one 
flesh” that human nature is complete and the true unit 
of the human race exists. The true worth and dignity 
of man is displayed when the sexes are united on the 
high and beautiful plane which God designed when He 
ordained marriage. 

63 . “The Glory of the Man.”—The Apostle 
Paul gives some valuable information as to the union 
of husband and wife. He says: “The head of the 
woman is the man. He is the image and glory 
(Greek: glory, praise, honor) of God; but the woman 
is the glory (that is, the praise, the honor) of the 
man.” (Of mankind.) “For the man is not of the 
woman (not formed of a part of the woman), but the 
woman of the man.” (She is formed of a part of the 
man. I Cor. 11:3, 7, 8.) “Adam was first formed, 
then Eve.” (I Tim. 2:13.) “For neither was the 


TWAIN ONE FLESH 


49 


man created for the woman, but the woman for the 
man.” (In order to complete what the man lacked.) 
“Howbeit, neither is the woman (complete) without 
the man, nor the man (complete) without the woman.” 
(Both are necessary in order to form a complete 
human being by the twain's becoming one flesh, or one 
body.) “For as the woman is of the man (bone of 
his bones and flesh of his flesh, Gen. 2:23), so is the 
man also (completed) by the woman.” (That is, 
when God joins the pair in marriage, neither is 
complete without the other. I Cor. 11:12.) 

64. “Neither is the woman without the man, nor 
the man without the woman.” A man is made a man, 
that is, a complete human being, only when united with 
a woman, and a woman is not a complete human being 
except when joined with a man, in accordance with the 
Creator's arrangement, by the wedded union, sexual 
intercourse and the birth of a child. Neither bache¬ 
lors nor spinsters are complete. Common observation 
confirms the Apostle’s statement. The defectiveness 
of the unmarried woman is more obvious, because even 
the bodily organs, such as the womb, mammary glands, 
etc., of a girl do not complete their development until 
she bears a child. The unmarried man's body may be 
developed but his heart, mind and character are not. 
Connubial love and fatherhood are essential to the 
complete development of a man and love and mother¬ 
hood are necessary for the complete development of a 
woman. Among Slavonic peoples there is a proverb: 
“A woman is not a woman until she has borne a 
child.” 

65. With marriage and pregnancy the girl completes 
her physiological and her anatomical development. In 
pregnancy corpus lutea are formed in the ovaries; 
there are changes in the mucous membrane of the 
uterus, in the shape and structure of its body and neck 


50 


MAN AND WOMAN 


and in the size of its veins and nerves. There are also 
changes in the pelvic fascia. If marriage occurs at 
the proper age, which is twenty to twenty-three, the 
girl reaches the maximum of womanly beauty in the 
first months of her first pregnancy, because then the 
processes of nutrition are all accelerated, all the tis¬ 
sues are tensely filled, and the skin is more delicately 
tinted, and at the same time more brightly tinted, 
owing to the greater activity of the circulation. The 
breasts, too, become firmer and more elastic. All the 
attractive characteristics of beauty at its fullest matur¬ 
ity become enhanced. 

66. Stages of a Girl's Development.—Every 
human being passes through some interesting changes 
in both body and mind before maturity is reached. 
These changes are more readily noticed in girls than 
in boys. When the girl reaches the period of puberty 
(at thirteen to fifteen years of age), she becomes a 
different person, because the development of her dis¬ 
tinctively feminine organs produces a marked change 
in her nature. From babyhood to puberty she is an 
almost neutral, almost non-sexual being, with un¬ 
shaped body and nimble legs, romping and playing 
like a boy and largely indifferent to the other sex. 
Then she changes to the coy and sedate maiden, with 
rounded outlines of body, reserved in manners and 
actions, and shy in the presence of boys. Her head is 
filled with rosy dreams of the future because the 
mysterious principle which unites mankind in pairs 
begins to dominate her life and color all the qualities 
of her heart and mind. 

67. In the next period of her life she passes through 
another stage of her development. The courtship of 
a congenial mate has aroused in her a responsive affec¬ 
tion which ripens her heart and mind, bringing a new 
light into her eyes and giving her a new sense of the 


TWAIN ONE FLESH 


5i 


meaning of life. This romantic experience is the 
birthright of every youth and maiden that are drawn 
together by a pure and elevated love. Those moved 
merely by sensual and animal impulses miss the real 
joy of this delightful companionship, of the modest 
and reserved caresses, the thrill of clasped hands, the 
loving gaze into each other’s eyes, the faith and con¬ 
fidence, the heart to heart talks and the bright hopes 
for the future, which give them a happy realization of 
the goodness of God when He created mankind male 
and female and ordained that the twain should become 
one flesh. The trials of married life have not com¬ 
menced and they are as happy and carefree as two 
mating birds in springtime before the nest is built. 
(See par. 341.) 

68. A third stage in her development is reached 
when marriage is consummated and the twain whom 
God has joined become one in body as well as in heart 
and mind, and God permits them to work together 
with Him in creating a new being in His image. The 
acme of womanly beauty is reached in the early months 
of that great era in her life (the exquisite interest of 
which a man can only imagine) when the young wife 
feels another heart beating beneath her own and awaits 
what mothers testify is the supreme moment of femi¬ 
nine pleasure, the moment when she holds her first 
baby nestled against her breast and feels it tugging at 
her fountains of life for the food which her heart’s 
blood supplies. Only then has she become fully devel¬ 
oped in intellect, affections and bodily organs. Now 
she is a woman and her countenance and bearing show 
that she is a different person from what she was before 
she had this great experience. Often one can hardly 
realize that the blooming young matron, with experi¬ 
ence and character stamped upon her features, is the 
young girl of a few years before. 


52 


MAN AND WOMAN 


69 . The False View of Marriage Given by 
Evolution.—Above I have given the view of mar¬ 
riage and the relation of the sexes which is learned by 
observation, by common sense and from the Bible and 
real science; but it has become a fad among a large 
class of writers to study marriage by comparing the 
manners and customs of the lowest savages. The 
prevalence of the theory of Evolution has led them to 
imagine that these savages give examples of what mar¬ 
riage was among the first men. The theories of mar¬ 
riage formed in this way have no foundation in fact 
and are utterly false. Savages are not examples of 
what the first men were like and they are not natural 
men, but very unnatural men who have become de¬ 
graded, depraved and demoralized by ignorance, 
poverty, sin and misery and the oppression of more 
powerful neighbors, often combined with the hardships 
of the unfavorable portions of the earth to which they 
have been driven. The proper method by which to 
learn the facts about marriage is to study the nature 
of the institution as God provided it for the first pair 
when they came from the Creator's plastic hands, pure, 
perfect and upright, and He called them very good; 
before mankind sought out the many inventions of 
moral depravity to which sin has led. 

70. To recapitulate, we learn by this method that the 
plan on which the Creator formed man requires two 
individuals of opposite sex to unite to form a com¬ 
plete human being, and that, when so joined by God, 
they are one and must not be put asunder. Eve was a 
part of the original creation. She was given to supply 
what was lacking in the male human being. Husband 
and wife form one body, or “one flesh” according to 
the Scripture term. Each has organs that are useless 
without the body of the other and their two bodies act 
together as one in the marital embrace. By means of 


TWAIN ONE FLESH 


53 


sexual intercourse and child-bearing the wife shares 
the flesh of her husband, as Eve did. Mutual love 
and intercourse constitute the real marriage and make 
the wife a partaker of the body and nature of her hus¬ 
band. This is the reason why promiscuous intercourse 
by a woman with different men is such a sin and 
abomination. Reproduction is not the only object and 
purpose of sexual intercourse between husband and 
wife. It has a beneficial effect on the pair, a benefit 
which is physiological, moral, mental and emotional. 
In addition to their function in the reproduction of the 
race the special organs of both sexes are of the greatest 
importance to the individual by producing internal 
secretions which pass into the blood and affect the 
whole system. Marriage and child-bearing are neces¬ 
sary in order to complete the body, mind and nature 
of both men and women. Unmarried persons are 
defective. The real unit of the human race is a 
married pair. 


Ill 


The Spirit of Man 

71. Long before the first man was created God 
had formed earthly creatures composed of a spirit, 
or life force, and a material body which this 
immaterial spirit, or life force, animated. (Eccles. 
3:21.) The Bible calls these animals “living souls.” 
They were called living souls because they could 
move and feel (were sentient beings) and some 
of the higher of them could think in a crude way, al¬ 
though, as the poet Tennyson says, they only 
“nourished a blind life within the brain.” All these 
brute living souls were born to die. After some years 
of life and the enjoyment of the brute happiness 
granted them by a benevolent Creator, the processes of 
decay and deterioration gained the advantage over the 
powers of life. Their tissues grew old and their 
organs degenerated. Their ability to take and assimi¬ 
late food became less and less until finally life ceased 
and their bodies returned to the dust. The life force, 
or spirit, which had animated their bodies was dis¬ 
sipated and lost, except as it was passed on to their 
progeny. 

72. In the Bible only vertebrate animals, that is ani¬ 
mals having a backbone, four limbs and a brain, are 
called “living souls.” Insects, worms, etc., are not 
souls. They have neither backbone nor brains. We 
have no evidence that they think and it is doubtful 
whether they feel in the way that human beings and 
the higher vertebrate animals do. Their nerve centers 
consist of small knots of nerve matter distributed 

54 


SPIRIT OF MAN 


55 


along the body and their actions are automatic. The 
only animals which have brains are those having back¬ 
bones ; and such animals are made in the image of man, 
because they have some slight power of thought and a 
limited, low degree of free will. They are made in 
the image of man, as man was made in the image of 
God. 

73. Near the close of the Sixth Creative Period God 
created man, who is an earthly “living soul,” the same 
as the vertebrate animals, but he was created in the 
image of God and, therefore, differed greatly from 
even the highest of the brutes in many important par¬ 
ticulars. His bodily organization was made on the 
same plan as that of the vertebrate brutes, for he has 
a backbone, four limbs and a skull cavity containing a 
brain; but at the same time his body is wonderfully 
different from theirs; which difference is all the more 
striking because of the resemblance in the general plan. 
His body is of so much higher and better organization 
that it was a fit instrument for a mind that should be 
an image of the mind of God, and like God and the 
angels have the power of thought, reflection, imagina¬ 
tion and free will. 

74 . Man's Marvelous Body.—Although his 
body was made on the same plan as that of the higher 
brutes, yet its form differed radically from theirs. 
Even the highest brutes go on all fours and look down¬ 
ward, but man stood erect with face toward heaven 
where God dwelt, in whose image he was created 
and with whom he could commune, being able to think 
God’s thoughts after Him. The upright posture 
places a great gulf between man and even the highest 
apes. The Greek word for man, anthropos, means 
“the being who stands upright.” Man’s hand in itself 
separates him from all the brutes. He is the only 
animal that has a true hand with a perfect thumb. 


56 


MAN AND WOMAN 


Without his marvelous hands man’s intellect would be 
of little use to him; while hands without man’s intel¬ 
lect would be of little use to the brutes. His brain is 
in a high degree better and larger than that of even 
the most intelligent brutes, and this highly organized 
and refined brain is such a superior instrument of 
thought that man’s mind has faculties which the brutes 
do not have at all. So great in many ways is the dif¬ 
ference between the bodily organization and the men¬ 
tal and moral qualities of man and those of the highest 
brutes, that it is improbable that man could have 
descended from the brutes by any evolutionary process. 

75. Man differs from the brutes by having greater 
powers of life than they have. At first thought one 
might suppose that the animals have greater vitality, 
but observation shows the contrary. It takes less 
disease to kill an animal than a man. Although the 
horse is so strong, he will succumb to a disease that 
would not endanger the life of a human being. God 
intended the life of the horse to be limited to a few 
years and gave it only sufficient life force, or spirit of 
life, to keep its vital processes in operation for that 
time; but man was intended to live forever (Gen. 
3:22), and he was endowed with such an enduring 
vital force that the tissues of a perfect man do not 
decay. Every tissue, organ, bone or muscle is built 
up of millions of microscopic cells as a wall is built up 
of bricks. Each one of these cells is animated by the 
vital force and man was so constructed that as each 
individual cell became worn out it would be replaced 
by a new one. In this way the tissues and organs of 
a perfect man (such as Adam was at his creation), 
could have remained always young and never have 
decayed. 

76. In his perfect environment in Eden man was 
supplied with a perfect food on which he could live 


SPIRIT OF MAN 


57 


forever. (Gen. 3:22.) There he was free from all 
diseases. He was protected from accidents and the 
extremes of heat and cold. He had no disease-produc¬ 
ing, or life-shortening occupations to impair his body, 
or evil pursuits or desires to injure his mind. His time 
and his powers of mind and body were healthfully oc¬ 
cupied in holding communion with God and the angels, 
in studying the works of God in nature, in cultivating 
the Garden, and in loving and blissful communion with 
his perfect companion, his other self, whom God 
created as “a help answering to him.” Thus occupied, 
protected and nourished, he was in a condition to live 
forever, his body always remaining young and vigor¬ 
ous, a fit instrument for the spirit of life which God 
had breathed into his nostrils. 

77 . Sin Cause of Death.—By disobedience 
Adam lost his privilege of living forever and was con¬ 
demned to death. The law that controlled the brute 
creation, the law of limited existence and death, was 
extended to man. Adam was driven from his life¬ 
preserving environment in Eden and separated from 
the food which could sustain his life forever. Out¬ 
side the Garden of Eden, in the unfinished earth, man¬ 
kind has (since the expulsion of the first pair from 
Paradise) been exposed to disease-producing bacteria 
and to accidents. Extremes of climate, wearing and 
unwholesome forms of labor, the absence of his nat¬ 
ural food and the use of unwholesome nourishment, 
all have contributed to the decay of man’s tissues and 
his death. Sin has depraved his moral nature, and 
crime and war have wrought havoc among men. The 
debasement of that fundamental part of man’s nature 
which we call sex has depraved his mind and weak¬ 
ened his body. Instead of producing the highest hap¬ 
piness and well-being, as the Creator designed it to 
do (and as it yet will do in Paradise Restored), the 


58 


MAN AND WOMAN 


brutalized relation of the sexes has brought loathsome 
diseases and caused rapid deterioration of the race. 

78. Thus it came to pass that under the present evil 
conditions the forces of nature prevailed over the 
vitality of the spirit of man. The silver cord which 
bound the life force, or spirit, and the material body 
together was loosed; the golden bowl, which contained 
the mind made in the image of God, was broken. The 
water ceased at the fountain of life and the dust of 
which the body was composed returned to the earth, 
and the spirit returned to God who gave it. (Eccles. 
12:6.) 

79. Thus death passed upon all men; for when the 
spirit, or life force, separates from the body there is 
no longer a “living soul” in existence. The sentient 
being ceases to exist as a sentient being, although both 
the material and the immaterial elements of which it 
was composed remain in the universe. A block of 
wood when burned ceases to exist as a block of wood, 
although all the elements of which it was composed 
remain on the earth or in the air. At death the living, 
moving, feeling, thinking human being ceases to exist 
as such, because the spirit, or life force, cannot think 
without a brain as an organ with which to think; it 
cannot move without bones and muscles as organs of 
motion; it cannot feel without nerves as organs of 
feeling. When a man is dead he is just as completely 
dead as a dead brute. In their fallen condition men 
were loath to believe this. They retained a tradition 
of the original gift of everlasting life which God had 
offered the first pair, and of the power that man once 
had of living forever on earth. 

80 . Man Not Immortal.—But they perverted 
this tradition into the doctrine that man is inherently 
immortal. They could not deny the fact of death and 
therefore they formed the fiction that he had some- 


SPIRIT OF MAN 


59 


thing in him which could not die; an invisible some¬ 
thing which was transported to some other sphere and 
there lived on without limit. The theory of the in¬ 
herent immortality of man contradicts every fact 
within our knowledge and all we know about earthly 
beings, and contradicts the plain teaching of the Bible, 
but man’s horror of extinction is so great that he 
clings to the theory in spite of all the facts. It is so 
hard for men to have enough faith in God to believe 
that after death God can give them life again, that 
they fondly hope that they do not really die. The un¬ 
founded theory of the inherent immortality of the 
“soul,” contradicted in the Bible, condemned by the 
Church of the first two centuries, then introduced by 
pagan philosophers who joined the Church and became 
teachers in the seminaries, was exploited by the prel¬ 
ates in the Dark Ages for the money that was in it, 
and drilled into the people until the masses of Christ¬ 
endom are completely blinded to the truth on the sub¬ 
ject. Untold millions have been extorted from the 
people for masses for the souls of the dead. If the 
people had known the true Bible teaching, that the 
dead are “asleep” in the grave, waiting to be wakened 
on the Resurrection Day, the priests could not have 
induced them to pay to have the souls of their friends 
delivered from Purgatory. 

81. The Mysterious Vital Force.—The spirit of 
life, or the life force, called “vital force” by physiolo¬ 
gists, is so mysterious that we cannot expect to know 
what its nature is, but the Scriptures give some infor¬ 
mation about it and we can learn still more by observ¬ 
ing its manifestations in living beings. We know that 
two eggs may be exactly alike except that one is fer¬ 
tilized and the other is not. The fertilized egg con¬ 
tains the vital force, or spirit, derived from the male 
parent but the other does not. Which is which, no 


6o 


MAN AND WOMAN 


human knowledge can determine. The most powerful 
microscope and the most skilful and accurate chemical 
analysis will not show any difference between them. 
Yet one has a mysterious something in it which can 
take the materials stored in the egg and of them build 
a chick. There is in the fertilized egg a wonderful 
thing present which can take the lifeless yolk and 
white of the egg and make a living soul out of them; 
make a new being that can move and act. 

82. In the building of a chick certain physical forces 
are at work, and the operations of these forces can be 
observed and followed. Heat is necessary, chemical 
force is active, osmotic pressure is in operation; but 
these physical forces cannot build a chick unless the 
spirit is there to direct them. When two eggs are 
placed side by side under the same hen, all these physi¬ 
cal forces are present and at work in both eggs, and 
all the conditions are the same for both, except the 
presence of the vital force in one of them. Under the 
control and direction of the spirit of life in the fertil¬ 
ized egg these physical forces work according to a 
plan and form a new being of a definite kind. The 
same physical forces in the unfertilized egg, serve only 
to destroy the material and cause the egg to decay. 
The atoms of food material gathered in the egg may 
be likened to the bricks gathered to build a house. The 
physical forces are the workmen and the life force is 
the Master Workman, who is invisible and does no 
work himself, but directs where each brick is to be 
placed so that a building is developed from the 
formless piles of brick exactly according to the plan 
given by the Great Architect. In the unfertilized egg 
the physical forces (the workmen) are there, but hav¬ 
ing no controlling guide, they exert their strength in 
breaking the bricks to pieces and destroying them, in¬ 
stead of making a building of them. That is, they 


SPIRIT OF MAN 


61 


cause the egg to decay, instead of developing a chick. 

83. Perhaps some may think that, while the above 
description is correct for a chick, the process is dif¬ 
ferent in the case of a human being: but there is no 
difference. It is a maxim of natural science that “all 
life begins in an egg.” The life of every human being 
starts in an egg and the human egg (called by its 
Latin name “ovum”) is essentially the same as a bird's 
egg, only much smaller; one hundred and twenty-five 
of them can lie on a line one inch long. The bird's 
egg is larger because a supply of food must be pro¬ 
vided in it, while the human embryo gets its nourish¬ 
ment from the mother. Even in the bird’s egg the 
part containing the life force is very small. 

84. This is a very abstruse subject and concerns the 
greatest mystery of creation, namely, the mystery of 
life. Without some practical knowledge of the facts 
given by the sciences of biology, physiology, psychol¬ 
ogy and metaphysics to throw light on the Scripture 
statements it is easy to miss their meaning. The Scrip¬ 
ture statements are all in harmony with the facts of 
science however much they may differ from some 
theories (that is, guesses) put forth by scientific men. 
Many people who are not scientists get very wrong 
ideas from the Scriptures. Because the English trans¬ 
lation uses the phrase “breath of life,” some imagine 
that atmospheric air is the spirit, or life force. Air is 
necessary to sustain life, but so are food, water and 
heat. It would be as reasonable to say that food or 
water is the spirit of life as to say that air is. Air 
sustains life only when the spirit of life is already 
present to be sustained. If the life force, the spirit, 
has departed, the oxygen of the air, which sustained 
life before, causes the body to decay and corrupt. 
Oxygen is a great destroyer, as well as a sustainer of 
life. 


62 


MAN AND WOMAN 


85 . Life Different from Matter.—Instead of 
life not beginning until air enters the lungs of the 
new-born infant, the fact is that the spirit of life is 
present from the very first moment of conception, 
when the life element from the father unites with the 
nucleus of the ovum of the mother. It then begins 
immediately to manifest the powers of life. This is 
months before the atmospheric air has access to the 
infant’s lungs. The unborn child is not a part of the 
mother’s body, as has been claimed. It is a new being 
from the first moment of conception, nourished from 
the mother’s blood before birth, as it is nourished after 
birth by the mother’s milk, which is made from her 
blood. To call the unborn child a part of the mother’s 
body is to misunderstand the nature of sexual repro¬ 
duction. 

86. The spirit of life is not a material thing, but air 
is a material substance in gaseous form, and therefore 
could not be the spirit of life. The vital force, or 
spirit of life, has qualities and powers which are the 
very opposite of the qualities of matter. In whatever 
form matter may exist, whether as solid rock or the 
most ethereal and invisible gas, it shows certain proper¬ 
ties by which it can be known and its presence detected 
by physical and chemical tests. Even hydrogen gas, 
the lightest and most attenuated of substances, can be 
weighed and felt, but the spirit of life has no weight 
and cannot be felt. It cannot be perceived by any of 
the senses, or discovered by any scientific test. It can 
be known only by its manifestations in living bodies. 

87. Matter cannot move of itself. Some outside 
force must act on it and cause it to move, but living 
things can move of their own accord by a mysterious 
power that is within them. The mind, or spirit, has 
only to will that the hand shall move and the muscles 
act and the arm moves, and may cause some object 


SPIRIT OF MAN 


63 


to move. Thus the mind, or spirit, is a cause, but 
matter never is a cause, in the accurate, metaphysical 
sense of the word. In the last analysis every effect 
may be traced back to a mind as its cause. The loco¬ 
motive pulls the train only because it was invented and 
constructed by a mind and because the mind of the 
engineer directs it. It is the mind which causes the 
hammer to drive in a nail. It is the universal experi¬ 
ence of mankind that everything done in the world has 
a mind as its first cause, if traced back far enough. 
From this we know that the mind of God is the great 
First Cause of everything done by nature. 

88. Matter is so inert and helpless that it cannot 
move unless some force causes it to move and when 
once set in motion it cannot stop of itself but must be 
stopped by some force or obstacle. A cannon ball 
would go on forever if not stopped by the resistance 
of the atmosphere, or the attraction of gravity, which 
draws it down to the earth. But the mind (spirit) can 
not only move of itself by using its instrument, the 
body, but it can stop motion by its own effort. That 
is, mind is not subject to the law of inertia, as all 
matter is. 

89. Matter is subject to the action of certain physi¬ 
cal forces, such as gravitation, attraction, cohesion, 
chemical force, heat and electricity but life force 
(mind) is not acted on by these forces. The mind is 
influenced by reasons and the laws of thought, not by 
the action of any physical force, while reasons have 
no effect on matter. Matter always occupies space, 
but life does not. The space occupied by an egg is the 
same whether fertilized or not. A dead body occupies 
as much space as it did before death. 

90. Life Also Different from all the Physical 
Forces.—Life differs not only from matter but 
also from all the physical forces, such as light, heat, 


6 4 


MAN AND WOMAN 


electricity and magnetism. These can all be measured 
and can be perceived by the senses, but life cannot be 
measured or perceived. One of these physical forces 
can change into another physical force, as when heat 
produces light or when electricity produces magnetism, 
but they cannot change into life, nor can life change 
into one of them. These physical forces can be 
separated from the material body which contains them 
and then be put back again. Hot iron cools and can 
be reheated, but if life is separated from its material 
body it can never be restored, except by the miraculous 
exertion of divine power. These physical forces may 
pass from one body to another, as when heat passes 
from one piece of iron to another, but life cannot pass 
from one body to another. Each individual spirit of 
life has its own residence and if separated from it the 
living being is destroyed. 

91. Life differs from matter and all the physical 
forces by possessing the peculiar and mysterious 
power of reproduction. We have evidence that not a 
particle of matter or of physical force has been added 
to the universe since creation, but life everywhere mul¬ 
tiplies itself. The life force given to Adam has repro¬ 
duced its kind and supplied billions of human beings 
without diminishing the spirit of life given to Adam, 
and each one of his descendants has had as much as he 
had. Only something immaterial could do this, some¬ 
thing not controlled by the laws of matter and space, 
because material things cannot increase except as addi¬ 
tional matter is added, or divide without being 
diminished. 

92. The Power of Thought of the Spirit (or 
Mind).—Matter cannot think, but the spirit of 
man can think when united with a body and brain as 
an organ of thought. When steam is floating in the 
air it has no power and can exert no force. It must be 


SPIRIT OF MAN 


65 


united with a steam engine as its organ in order to 
exert its power. This illustrates the relation of the 
spirit of man to his body. Life force, or the spirit of 
life, when united with a suitable body, becomes mind. 
Without a body the spirit of life is not mind, and has 
no powers or faculties of any kind. The spirit of life 
in a fertilized egg can do nothing, cannot move or feel 
or think, until it has formed a body. It is the same 
with the spirit, or life force, of man. Without a body 
(as is the case after death), it has no power, either of 
thought or of anything else. Man’s spirit of life 
united with a body constitutes the human mind, and 
the possession of a mind makes man an image of God. 
Like God, man’s mind in its mental operations is in¬ 
dependent of the laws of matter. A thought has no 
size or weight and is not limited by space or time. 
Love, joy, hope and fear cannot be weighed or seen or 
touched by the hand, and they occupy no space. They 
do not belong to the material body, but to the immate¬ 
rial spirit. Yet they have the power of affecting mate¬ 
rial things, as when fear or love causes a man to act 
and produce changes in material things. 

93. All matter is limited by space and the number 
of material things which any portion of space can con¬ 
tain is strictly limited by that space; but there is no 
limit to the number of ideas which the mind of man 
can contain, proving that the mind is spirit, and not 
matter. If you keep on writing words on a blackboard 
it will in time become full with room for no more, 
even if it be long enough to encircle the earth; but 
there is no such limit to the number of words which a 
man’s mind can contain. An educated man may have 
a knowledge of 50,000 English words and then ac¬ 
quire a knowledge of 50,000 French words without his 
mind being any nearer full than it was before. At 
the age of sixty the mind of a cultured person has 


66 


MAN AND WOMAN 


countless myriads of ideas and memories which it did 
not have at the age of three, but without affecting the 
storage capacity of the mind in the least. For all eter¬ 
nity the mind will continue to acquire and store up 
new ideas, but its capacity will be as unlimited as eter¬ 
nity itself. Only spirit can do such a thing as this. 

94 . Identity and Personality.—The cells com¬ 
posing the brain are material things and although their 
number is very great, it is limited, so that if the reten¬ 
tion of ideas in the mind depended on a record made 
on these cells, the time would come when the mind 
could receive nothing more. The notion that there is 
nothing in man except matter and that all our ideas 
are stored up in the mind by some kind of record on 
the cells of the brain, analogous to the marks on a 
phonograph record, is directly contrary to the facts 
we know about mind and matter. That the nature of 
the mind could be such as this theory supposes, is im¬ 
possible. Some have a theory that in the resurrection 
God makes a new material body and impresses on the 
brain of this new body the ideas and memory of the 
human being who has died. Such a creature would 
be a new being, not a resurrection of the being who 
existed before. Imparting the thoughts and ideas of 
one person to another would not make that other the 
same individual as the first. If one silver dollar is 
destroyed and another one is minted with exactly the 
same words and markings as the first one, it is not the 
same dollar, but a new one. It is my mind which 
makes me the identical personality which I was fifty 
years ago, and the spirit of life, the life force, called 
in the Bible “the spirit of man” (Eccles. 3:21), is the 
mind, and not any markings on the material brain. 
However, the mind, or spirit, cannot perform mental 
operations except when it has a body, including a 
brain, to use as its instrument, just as steam cannot 


SPIRIT OF MAN 67 

exert power unless it has an engine to use as its instru¬ 
ment. 

95. When separated from the body by death the 
spirit (or mind) is said in the Scriptures to be asleep. 
Its thoughts cease when separated from the body. 
(Ps. 146:4.) The life force, mind, or spirit of man 
at death returns to God who gave it, but without con¬ 
sciousness, personality or activity of any kind. When 
a brute dies its spirit of life is dissipated and destroyed. 
“It goeth downward to the earth.” (Eccles. 3:21.) 
The brute cannot have a resurrection because its spirit 
is not preserved. God has another plan in regard to 
man. “The spirit of man goeth upwards.” (Eccles. 
3:21.) Because God promises to give the dead of the 
human race a second life, he preserves the spirit of 
man that it may be returned to him at the Resurrec¬ 
tion. (See Eccles. 12:7; Luke 23:46; Acts 7:59.) 
In His hands (that is, in God’s control) is the spirit of 
every living thing. (Job 12:10; Num. 16:22.) In 
the resurrection the same identical spirit animates a 
new body, and as soon as it has a new body as a fit 
instrument for the mind, the mental operations again 
become active. It is the same mind and memory and 
personality. The fact that the new body it uses as its 
instrument is formed of new particles of matter, has 
no effect on its identity. During the individual’s first 
life the particles of matter composing his body were 
constantly changing. In a lifetime of seventy years 
the mind has thus inhabited several bodies (since a 
change in the particles of matter is constantly taking 
place), without changing its identity. This is proof 
that mind, identity and personality belong to the spirit 
and not to the body. In order to preserve identity 
there must be something which does not change and 
is a bond of continuity between the first life and the 
Resurrection life. Jesus, the Psalmist and Stephen 


68 


MAN AND WOMAN 


committed their spirits of life into the hands of Jeho¬ 
vah to be preserved and returned to them at their 
resurrection, which in the case of Jesus came after a 
period of only three days. (Ps. 31:5; Luke 23:46; 
Acts 7:59.) 

96 . The Logos Become Man.—The Apostle 
says that Christ Jesus humbled Himself to become a 
man. (Phil. 2:5-8.) In His previous existence He 
was the Logos, the “Word.” (John 1:1.) He re¬ 
signed the glory which He had with the Father before 
the world was created and gave up His spirit body in 
order that His life force might animate an ovum in 
the womb of the Virgin Mary, and there build for it¬ 
self a human body out of the material supplied by His 
mother’s blood. This human body (which constituted 
Him a man, a real human being, although animated by 
the spirit of life of the Logos) became a new instru¬ 
ment for His mind and when His earthly body had 
reached a sufficient degree of development, the man 
Jesus recalled the knowledge which he had acquired in 
His pre-human existence, and the memory of events 
and ideas belonging to His experience as the Logos. 
Recalling the past was a gradual process, progressing 
as His earthly body matured, and thereby became a 
more efficient instrument for His celestial mind. 

97. Before birth the brain of an infant is not 
sufficiently developed to be used as an organ of 
thought. Its life then is mostly nutritive, and its 
movements to a great extent automatic. The “gray 
matter” on the surface of the brain is the instrument 
the mind uses in thought, and at birth this is not yet 
developed. When the child is a month old the fond 
mother tells you that “the baby is beginning to notice 
things,” because by that time the gray matter has de¬ 
veloped sufficiently to be used by the mind. As the 
child’s body and brain develop, the powers of its mind 


SPIRIT OF MAN 


69 


increase. It would be the same with the Lord Jesus. 
It is not until full growth has been almost reached 
that the mind of a youth or maiden becomes capable 
of comprehending the abstract and abstruse branches 
of learning, such as the higher mathematics, psychol¬ 
ogy and metaphysics. The Gospel account shows that 
it was not until Jesus was twelve years old that the 
thoughts and knowledge gained in His pre-human 
existence began to stir in His mind, and prompt Him 
to reflection and action. 

98. An earthly and material body and brain cannot 
well be as efficient an instrument for the spirit of life 
as a spirit body. (There are celestial bodies and bodies 
terrestrial. I Cor. 15:40.) No doubt the mind of 
the “man Christ Jesus” had some limitations as long 
as He remained a man, but when He was resurrected 
as a spirit being of the highest order (the divine) then 
the spirit, or mind, which had used the spirit body of 
the Logos and later humbled itself to use the earthly 
body of the man Christ Jesus, would, after His resur¬ 
rection, have an instrument of unlimited capacity, to 
which all power in heaven and earth was given. 

99. Marvelous Powers of the Spirit of Life.— 
Another proof that the mind, or spirit of man, is not 
material, but in its nature entirely separate and distinct 
from matter, are the powers belonging to this mysteri¬ 
ous thing when occupying a mere speck of matter, in¬ 
visible to the naked eye. The human spirit of life 
comes from the father and is contained in a living ele¬ 
ment of his body which is so small that five hundred 
of them could lie on a line one inch long; yet only one 
of these spermatozoa is necessary in order to fertilize 
a human ovum and develop all the powers of a com¬ 
plete man’s body and mind. As said in a previous 
paragraph, the ovum of the human female is also very 
small, yet the greater part of its minute bulk is com- 


70 


MAN AND WOMAN 


posed of food material similar to the yolk of a bird’s 
egg. The part of it which becomes the seat of the new 
life is a tiny round spot in the interior of the ovum, 
called the “germinal vesicle.” Under a powerful 
microscope the male element can be seen to move by 
its own power, seek the ovum and enter it, unite with 
its germinal vesicle, and disappear in it. It can no 
longer be detected as a separate element but this 
mysterious thing, the vital force, without size or 
weight, endows the ovum with a power which can take 
particles of matter from the mother’s blood, and later 
from her milk and other food, and with them build 
the body of a man. It can keep that body alive for 
nearly one hundred years, even under present evil 
conditions, and in Paradise Restored it will keep it 
alive forever, without weariness or loss of power. It 
can build its own brain and think with it—even think 
the eternal thoughts of God after Him and store up 
knowledge without limit through endless ages. “What 
a piece of work is man! How noble in reason! How 
infinite in faculties! In form and moving, how express 
and admirable! In action how like an angel! In ap¬ 
prehension, how like a god!” 

100. The Apostle’s Illustration of the Spirit of 
Life.—The Apostle Paul (I Cor. 15: 35 to 38) 
uses a grain of wheat as an illustration of the spirit 
of life in man and compares the resurrection, when 
the life force shall receive a new body, to the develop¬ 
ment of the new plant from the seed of the old plant. 
The life history of a wheat plant is not the same as 
that of a man, because wheat belongs to the vegetable 
kingdom and its life force is not called spirit in the 
Bible, but we can observe the resurrection of the new 
plant, and it gives us some information in regard to 
the method which God will use in the resurrection of 
mankind. The wheat plant develops “first the blade, 


SPIRIT OF MAN 


7 1 


then the ear, then the full corn in the ear” (Mark 
4:28), whereupon it dies, because its life cycle is com¬ 
pleted. A reproduction of the life force which ani¬ 
mated it is stored up in the seed, ready to animate a 
new plant The seed is buried in the ground, analo¬ 
gous to the sleep in the grave of the human spirit. 
In due time a new body is given the wheat life force 
and the old plant is reproduced in the new, as the dead 
human being will live again at the Resurrection. 

101. The growth of a new plant is not the same 
thing as the resurrection of a human being, but by 
using this process of nature to illustrate the resurrec¬ 
tion of mankind, the Apostle teaches us, in harmony 
with other Scriptures (Eccles. 12:7; Ps. 31:5; Luke 
23:46; Acts 7:59), that the spirit of man returns to 
God and is preserved, as the life force of the wheat is 
preserved in the seed, in order that it may animate a 
new body and again become a living soul, which is the 
identical soul and mind which lived before. The 
sprouting and growth of the seed is a natural process 
but the resurrection of mankind will be a miracle. It 
will be a miracle because it will require the operation 
of the power of God to accomplish it, and because it 
will be the power of God operating in an unusual way. 
God’s usual way is to let a dead earthly being stay 
dead. In the case of mankind he makes an exception 
for special reasons. 

102 . The Soul.—A human being is not a mere 
combination of earthly matter kept alive by breathing 
atmospheric air. There is a spirit in man (Job 32:8) 
which, so to speak, oversees and superintends all his 
vital processes; makes use of his limbs for movement, 
of his nerves for feeling, of his sense organs for see¬ 
ing, hearing, touching and observing the world of 
things outside of his body. It uses his brain for think¬ 
ing, and for storing in his memory all acquired knowl- 


72 


MAN AND WOMAN 


edge. But it is not a “living soul” except when united 
with a body, the body being as essential a part of a 
living, thinking soul as the spirit. It requires the 
union of two things, namely, the spirit and the body, 
to make that third thing, a living soul. 

103. When the spirit leaves the body, the body is 
dead and the spirit, separated from the body, no longer 
exists as a living soul. Wha*t its condition is when 
separated from its body, or where it is located, we do 
not know; but we learn from the Bible (our only 
source of information on this subject) that it has no 
conscious existence between death and the Resurrec¬ 
tion, but is said to be “asleep.” When a brute dies its 
spirit of life is dissipated and lost. Its spirit “goes 
downward to the earth” (Eccles. 3:21), and ceases to 
be a spirit, just as the body returns to its dust and 
ceases to be a body. A brute cannot have a resurrec¬ 
tion but in the case of mankind, because Christ has re¬ 
deemed the race of Adam from death, the spirit is not 
dissipated at death, but returns to God in some man¬ 
ner that we do not understand, and is preserved and 
restored at the Resurrection. Death consists in the 
separation of the spirit from the body and when that 
separation occurs a man is dead. The death sentence 
has been executed upon him. He would stay dead for¬ 
ever, like the brutes, if it were not that God has made 
a special provision for his resurrection from death 
through the ransom for all paid by Christ. It is on 
account of this ransom from death that a provision 
was made for the preservation of the spirit of man 
until the appointed time for the Resurrection arrives. 

104. What this mysterious thing which we call life 
is, we do not know. Probably it is beyond human 
comprehension. The spirit of life which God imparted 
to Adam, and which each succeeding parent transmits 
to his offspring, becomes the mind of man when pro- 


SPIRIT OF MAN 


73 


vided with a sufficiently developed brain to use as an 
organ of thought. There are certain fundamental 
ideas which belong to the mind at birth. Without 
being taught them every baby has these ideas in its 
mind as soon as its brain develops sufficiently to be an 
organ of thought. These ideas which are not learned, 
but born with the mind, are the most important ideas 
we have. They constitute the framework of thought 
and underlie and precede all experience; and it is these 
ideas which make experience possible. In books on 
psychology and metaphysics they are called categories, 
or intuitions. One of these ideas is that every effect 
must have a cause. Others are the ideas of space and 
time, and the consciousness which the baby has of its 
own existence and the existence of other beings in 
addition to itself. Others are the ideas of likeness and 
unlikeness, motion, quantity, quality and identity. It 
is never necessary to teach children these ideas; every 
baby knows them and acts on them in its early months. 
From this we know that the spirit brings a number of 
ideas into the world with it and the fact proves that 
the knowledge and memory acquired during this life 
can be carried by the spirit beyond the sleep of death, 
until it is united with a new body and brain in the 
Resurrection. 

105 . Individuality of the Life Force.—The life 
force of the higher animals (all vertebrates), and that 
of man, is called spirit in the Bible. Plants have a life 
force but it is not called spirit because it is not the 
seat of mind. There are some who think that all life 
force comes from some common reservoir of life, but 
the facts we know about it show that this cannot be 
the case. It cannot come from a common reservoir, 
and be alike in all living things, because the spirit of 
life is individual and is the source of individuality. 
The life force of each species of animals differs from 


74 


MAN AND WOMAN 


that of every other species. A hen’s egg never pro¬ 
duces a duck, nor a crow’s egg a robin. Furthermore, 
the vital force of each individual animal differs from 
that of every other individual of the same species. 
No two horses or cows or dogs have the same mind 
or disposition. Each shows an individuality which is 
well marked to a careful observer. Among the twenty 
billions who have descended from Adam no two have 
the same mind, or spirit, and as it is the life force 
which moulds the body, no two have the same features 
or expression of countenance. 

106. The life force (spirit) of each human being 
is the source of his identity and personality, and it will 
carry this identity and personality, with its knowl¬ 
edge and memory, over into the new body which will 
be given at the Resurrection. We do not know the 
method or process which God used in the creation of 
the first pair, and likewise we do not know the method 
or process which Christ will use in giving new bodies 
to resurrected mankind. In ordinary generation the 
vital force builds its own body as the new being de¬ 
velops, but we do not know how, because life force is 
an unfathomable mystery. It is a direct manifestation 
of the presence and power of God. That is why the 
Agnostic and the Atheist wish to deny the existence 
of a life force, or spirit, and make the false claim that 
only the blind physical forces are present in living 
beings. The existence of life force demonstrates the 
existence of God and they wish to get rid of God, or 
to put Him out of sight behind millions of years in an 
evolutionary process. 

107 . Immortality.—One of the most baneful 
errors into which mankind has fallen is the belief that 
man is inherently immortal; that it is impossible for a 
man to cease to exist. On the very face of it such a 
theory is unreasonable, for it is unreasonable to sup- 


SPIRIT OF MAN 


75 


pose that what God can create he cannot destroy. It 
is just as absurd as it would be to claim that after a 
mechanic had made a watch he could not take it apart 
or stop its running. Our only authoritative informa¬ 
tion about the soul of man is obtained from the Bible, 
and it nowhere, either in the Old or New Testament, 
uses such a term as “immortal soul,” or any expression 
of a similar meaning. 

108. The Bible teaching is that each man is a soul. 
He does not have a soul, but is one. The soul means 
the whole man and includes both body and mind (or 
spirit). The word soul as used in the Bible means a 
living, moving, breathing creature which can feel and 
think. The Bible calls the higher brutes souls, but not 
the insects. In the Bible the word soul means the same 
thing when applied to the lower animals as when ap¬ 
plied to man, and at death man ceases to exist just as 
actually as the brutes do. “For that which befalleth the 
sons of men befalleth beasts; even one thing befalleth 
them; as the one dieth so dieth the other; yea, they 
have all one breath (spirit; the Hebrew word 
is “ruach” and means either wind, breath, life, 
or spirit), and man has no pre-eminence above the 
beasts (that is, in respect to death) for all is vanity. 
All go into one place (namely, the grave), all are of 
the dust and turn to dust again.” (Eccles. 3:19-20.) 
“Dust thou art and unto dust shalt thou return.” 
(Gen. 3:19.) Here it is plainly stated that when a 
man dies he is dead just the same as one of the lower 
animals is dead when it dies. There is no “immortal 
soul” to live on after death in either man or beast. 
Men and brutes have the same spirit in the sense that 
the spirit of both is the vital force which animates 
their material bodies. 

109 . Souls.—There are many Scriptures in 
which the lower animals are spoken of as souls: “One 


76 


MAN AND WOMAN 


soul in five hundred of the persons and of the beeves.” 
(Num. 31:28.) “In whose hand is the soul of every 
living thing.” (Job 12:10.) “Every living soul died 
in the sea.” (Rev. 16:3.) Here fishes are called liv¬ 
ing souls. In speaking of the animals that Noah took 
into the Ark they say: “They went in two and two 
of all flesh wherein was the breath of life.” (Gen. 
7:15.) This shows that the lower animals have the 
“breath of life,” or spirit of life, the same as Adam 
had when it was said that God breathed into his nos¬ 
trils the breath of life and he became a living soul. 
(Gen. 2:7.) The old idea that men have souls and 
the brutes do not, is false. Neither men nor brutes 
have souls, but both are souls. Any sentient being is 
a soul, any being that can move and feel and think, 
even though it be in a very low degree. 

110 . Dead Souls and the Future Life.—The 
Scriptures teach that there is no conscious existence 
after death, for they say: “The dead know not any¬ 
thing.” (Eccles. 9:5.) “His breath goeth forth, he 
returneth to his earth (that is, he returns to dust), 
in that very day his thoughts perish.” (Ps. 146:4.) 
His brain turns to dust and he cannot think or feel 
without a brain. Job said that if he had died, “I 
should have been as though I had not been.” (Job 
10:19.) That is to say, after death a man does not 
exist, as a man, any more than he did before he was 
born. At death a man ceases to exist as a conscious, 
feeling, thinking being as completely as a beast does; 
but there is a great difference between men and ani¬ 
mals after death, because dead animals will never live 
again but all dead men zmll live again. There is a 
future life for mankind, not because they have “im¬ 
mortal souls” in them, but because all in the grave will 
one day hear the voice of the Son of God and come 
forth from their graves. (John 5:24-29.) Jesus gave 


SPIRIT OF MAN 


77 


His life to redeem mankind from death, and for that 
reason all men will be resurrected, good and bad, and 
given life again. 

111 . Mortal and Immortal.—Much confusion as 
to the nature of man and his prospect for a future life 
has arisen because of the general misunderstanding of 
the difference between mortal and immortal beings, 
and an undiscriminating use of the words, mortal and 
immortal. Most people have the idea that a mortal 
being is one that must necessarily die sooner or later, 
like the lower animals who were created to have only 
a limited period of life and then to die and cease to 
exist; but, properly understood, a mortal being is one 
to whom death is possible, but who can live forever 
under conditions which can sustain life forever, as was 
the case with Adam and Eve, who could have lived 
eternally in the life-sustaining environment of Eden if 
they had been permitted to remain there. (Gen. 
3:22.) 

112. An immortal being is one that cannot die; one 
to whom death is not possible; one that “has life in 
himself” and is not dependent on an environment, or 
on food, or on the sustaining power of another being 
to maintain his existence. The Bible says that “God 
only hath immortality.” (I Tim. 6:16.) The only 
immortal beings in the universe are Jehovah and, since 
His resurrection, Jesus Christ, the Divine, Only Be¬ 
gotten Son of Jehovah, to whom the Father “hath 
given to have life in Himself.” (John 5:26.) To 
these will be added “the true Church,” the 
Body of which Christ is the Head, who will be “made 
partakers of the divine nature” (II Pet. 1:4), as the 
wife of the Lamb (Rev. 21:9), and will “put on im¬ 
mortality” when resurrected. (I Cor. 15:53.) The 
angels are not immortal beings. Death is possible to 
them and they live forever only because God sustains 


MAN AND WOMAN 


78 

their life forever. They do not have “life in them¬ 
selves.” Some spirit beings (fallen angels) will die 
and cease to exist because they are evil. (Heb. 2:14.) 
When men are brought to perfection and granted ever¬ 
lasting life in Paradise Restored they will not be im¬ 
mortal like God; it will still be possible for them to die. 
However, they will continue to live forever because 
God will sustain their lives forever. This will not be 
because they are immortal and cannot die, but because 
God will never have any cause to withdraw the privi¬ 
lege of life from them. No man will be permitted to 
enter everlasting life except those who have developed 
a perfect character that will never change and become 
evil. A good character, if once fully developed and 
tested, is a completely unchangeable thing. ( See 
Chapter 10, The Plan of the Ages, described in the 
Appendix to this volume.) 

113 . The Question of a Future Life.—The ques¬ 
tion of a future life beyond the grave for mankind, 
and the question of the possession by men of an in¬ 
herently immortal soul, are two entirely different 
things. A man may have an everlasting life in the 
future without having an immortal soul. Many writ¬ 
ers on the subject, like Bishop Butler in his famous 
Analogy, have failed to notice this important distinc¬ 
tion. The reasons and evidence they give as argu¬ 
ments for the existence of an “immortal soul” are 
good evidence for the reasonableness and appropriate¬ 
ness and probability of a future life for men beyond 
the grave, but they are no proof of inherent immor¬ 
tality and really have no bearing on that subject. 

114. The Bible is our only source of information 
on the subject of a future life. Man has no means of 
knowing or discovering what his condition after death 
will be, and must depend on revelation. The Bible 
explicitly teaches a future life by a resurrection from 


SPIRIT OF MAN 


79 


the grave but flatly contradicts the immortal soul 
theory, which was derived not from the Bible but 
from paganism. All Biblical expressions which speak 
of immortality are limited in their application to Jeho¬ 
vah, and to Christ and His Body. It is the misapplica¬ 
tion of these texts by reading into them a theory de¬ 
rived from Plato and other pagans, that has led so 
many to believe that the theory of inherent immortal¬ 
ity has support in the New Testament. All the facts 
that man can learn by experience, and by observation 
of himself and of nature, can only lead to the convic¬ 
tion that there is no life after death at all; that when 
life ceases it is never again renewed. The Scriptures 
agree with what we learn from nature as to the com¬ 
plete cessation of human existence at death, but they 
reveal, what nature cannot show us, the fact that in 
the case of man, and in his case only, life will be re¬ 
newed after death by a resurrection produced by the 
same power that gave him life at the Creation. Man’s 
resurrection will be an exception to God’s usual way 
of dealing with Plis creatures. This exception in man’s 
case was made possible only by the ransom for man 
paid by Jesus Christ when He gave His human life in 
exchange for the life of Adam and his race. Without 
Christ’s ransom there would be no future life for man. 

115 . Spiritualism.—A more accurate term is 
spiritism. It is the false (and in fact preposterous) 
“immortal soul” theory that makes men so easily de¬ 
luded by spiritism. Most people have had it ground 
into them from infancy that they have “an immortal 
soul” that does not die but lives right on after they are 
dead, and for this reason it is easy to deceive them into 
the belief that mediums can get communications from 
people who have died. We have men who have dis¬ 
played a fine intelligence on other subjects, like Sir 
Conan Doyle and Sir Oliver Lodge, who, their minds 


8o 


MAN AND WOMAN 


having been prepared by the false belief in an immortal 
soul, have been so befooled and befogged by “the 
wizards that chirp and mutter” and claim they “can 
call spirits from: the vasty deep,” that they go around 
giving lectures and making unfounded statements 
about the great new light they have discovered. 
Spiritism is a fraud and a lie direct from the father of 
lies and his imps. It is false and evil in two ways. 
Much of it is mere fraud, and anything these mediums 
do which cannot be explained as trickery and fraud, 
is the work of evil spirits, fallen angels, who have “left 
their first estate,” and are now confined in “chains of 
darkness,” reserved unto the judgment of the Great 
Day. They cannot escape these chains and are obliged 
to give their performances in the dark. (Isa. 8:19; 
Isa. 29:4; Jude 6; II Pet. 2:4; Gen. 6:4.) 


IV 


Human and Spirit Natures Distinct 

i i 6. By the nature of any living being is meant its 
powers and faculties, and the organization which fits 
it for the element in which it lives and which makes a 
certain element necessary for its existence. The Apostle 
Paul, referring to the distinction of natures, says: 
“All flesh is not the same flesh: but there is one flesh 
of men and another flesh of beasts and another flesh 
of birds and another of fishes.” (I Cor. 15:39.) 
Each nature is separate and distinct. Birds are 
adapted to the air as their appropriate element, and fish 
to the water. An animal cannot be a bird and a fish 
both. A bird may swim on the water but it is still in 
the air. A bird will die if put in the water and a fish 
will die in the air. It is important to have a clear idea 
of the distinction of natures between different beings 
because a lack of a clear understanding of this dis¬ 
tinction has led to serious errors in regard to the na¬ 
ture of human beings. 

117. Animals may be closely related in their natures 
but at the same time their natures remain quite sepa¬ 
rate and distinct. For example, cattle and horses both 
belong to the class of mammals, and to the herbivorous 
or grass-eating family, but a horse cannot be a horse 
and a cow both, nor can these two related animals 
breed together. Analogously, men are related to spirit 
beings (angels), because man was created in the image 
of God who is a spirit being. That is, man has a mind 
with powers and faculties like those of the minds of 
spirit beings; but man’s nature is completely distinct 


82 


MAN AND WOMAN 


from that of spirit beings for he is an earthly creature, 
adapted to life on the earth and nowhere else. On this 
point there has been much confusion of thought, which 
has led to false theories about the nature of man. 
These theories claim that in some way or other man 
is both a human being and a spirit being; that when 
the human part of a man dies he has another being 
inside of him which continues to exist as an angel. 
There has been much difference of opinion as to which 
part of the man’s anatomy this angel inhabits while 
the man is alive; that is, what organ is the seat of the 
soul. If there were such a thing it would be easy to 
locate; but there is no such thing, for a man cannot be 
two beings at once, any more than a horse can be a 
horse and a cow both at once. This theory, that a 
man has an immortal spirit, is contrary to all the facts 
we know about man; it is not taught in the Bible; it 
was not believed by the early Christians who were 
taught by the Apostles, but was introduced into theo¬ 
logy from the teachings of the pagan philosopher, 
Plato, and from other pagan sources in the third and 
fourth centuries after Christ, by pagan teachers who 
joined the church and were given positions in the theo¬ 
logical schools. 

118. The only way a man can become an angel, or 
a spirit being of any kind, is by God miraculously 
giving him a change of nature. The promise is that 
those of mankind who are tested during the Gospel 
Age and found worthy of this honor will, at the Resur¬ 
rection, be given a change of nature and become spirit 
beings in the future life. It is the references in the 
New Testament to this change of nature (promised 
only to a “little flock”), which has led to the erroneous 
view that the New Testament teaches a future spirit 
nature and an abode in heaven for all men. 

119 . Change of Nature Possible.—We know 


HUMAN AND SPIRIT NATURES 83 

very little about spirit beings because the spirit realm 
is beyond the ken of our senses. We cannot even 
imagine what a spirit being is like, or what heaven is 
like, and when men attempt to describe heaven as they 
conceive it, they merely picture a perfect earth, such 
as our world may be when it becomes Paradise. That 
a change of nature is possible, we learn from some 
examples among the lower animals. The most famil¬ 
iar example is the caterpillar, which is a land animal 
but is transformed into a butterfly that inhabits the air 
like a bird. The tadpole is an aquatic animal, breathing 
under water by gills like a fish, but it experiences a 
change of nature and becomes a land animal, breathing 
by lungs; and, as a frog, it cannot live under water 
but must come to the surface for air. These examples 
prove that it is possible for the same vital force (or 
spirit of life) which animates a body adapted to one 
nature to animate a different body adapted to another 
nature. Spirit beings may be changed to human na¬ 
ture, as in the case of the Logos. (See par. 96, 97, 
and 98.) Angels have sometimes assumed a human 
body, or the appearance of one, in order to become 
visible to men and talk with them. (Gen. 18:1, 2; 
Judg. 6:11-22; 13:20.) In these cases the angels 
did not change their nature and become men. They 
only used the human form temporarily for a special 
purpose. 

120. The most important example of a change of 
nature is that of Jesus Christ. “He was not a com¬ 
bination of two natures, human and spiritual. The 
blending of two natures produces an imperfect, hybrid 
thing, which is obnoxious to the divine arrangement. 
When Jesus was in the flesh He was a perfect human 
being; previous to that He was a perfect spirit being; 
and since His resurrection He is a perfect spiritual be¬ 
ing of the highest, or divine order. In Jesus there was 


8 4 


MAN AND WOMAN 


no mixture of natures but twice He experienced a 
change of nature; first from spiritual to human; after¬ 
wards from human to the highest order of spiritual 
nature, the divine; and in each case the one was given 
up for the other.” (The Plan of the Ages, Chapter 
io.) 

121. Nowhere in nature has God created an animal 
of a mixed nature. He shows His disapproval of any 
mixture of natures by making it impossible to produce 
hybrids except in cases where the animals are closely 
related, like the horse and ass; and He sets the seal of 
His disapproval on even these closely related mixtures 
by making hybrids sterile, so that they cannot continue 
their kind. Jesus, then, could not have been of a 
mixed or combined nature, both human and divine at 
the same time, for God has shown that He disapproves 
of such a mixture of natures. He declares this in His 
oldest of Testaments, the book of nature, as well as 
indicating it in His Revealed Word. 

122 . Man’s Future Life to be on Earth.—It is 
very important to have a clear understanding of the 
fact that natures are distinct in order to understand 
what the future life of mankind is to be. Adam was a 
human being adapted to life on the earth and nowhere 
else. The life he lost was a human life, and the life 
to be restored to him and his race at the Resurrection is 
human life, the same as that which he lost, and not 
some other kind of life. “Man did not lose a heavenly 
but an earthly Paradise. Under the death penalty 
he did not lose a spiritual but a human existence; and 
all that was lost was purchased back by his Redeemer, 
who declared He came to seek and to save that which 
was lost.” (The Plan of the Ages, Chapter io.) As it 
is human life that all of Adam’s race lose at death, it 
will be human life which will be restored to them at the 
Resurrection. As a special favor and reward a com- 


HUMAN AND SPIRIT NATURES 85 

paratively small number, by a peculiar and mysterious 
operation of God’s power and grace, will be given a 
change of nature and will “go to heaven” (the abode 
of spirit beings) at the Resurrection. This special 
favor was given only during the Gospel Age, which 
ended in 1914. 

123. The future life for the vast majority of man¬ 
kind will be on the earth as human beings. It will be 
an unending life for all those who prove worthy of 
everlasting life. The conditions on earth will then be 
so satisfactory that they will not desire any other life. 
As a matter of fact the great majority of mankind 
do not now desire to “go to heaven.” Their nature is 
human and adapted only to existence on the earth, and 
earthly conditions, when perfected, will satisfy all 
their wants and desires. They do not understand what 
life on the spirit plane is and cannot appreciate it. 
They would prefer to stay on earth if conditions were 
made perfect, as they will be in due time by the opera¬ 
tions of Christ’s Kingdom. Their teachers have mis¬ 
understood God’s Plan in regard to man and have told 
them that they must go either to heaven or to hell. 
Of the two they naturally prefer heaven, but, in real¬ 
ity, it is life on the perfected earth, Paradise Restored, 
which they desire, and that is what God has in store 
for them. When it comies, it will be “the desire of all 
nations.” (Hag. 2:7.) 

124 . Sex and Marriage a Fundamental Law of 
Human Nature.—The vital force (or spirit of life) 
evidently has sex, for even the human embryo shows 
the distinction between male and female, and the dis¬ 
tinction is well marked from birth onward, long before 
the changes of puberty make sex so prominent. Even 
in childhood girls and boys differ widely in their dis¬ 
positions, habits and characters. It is the vital force 
(spirit of life) which builds the body of the embryo 


86 


MAN AND WOMAN 


in the womb, and it must be the female vital force 
which causes the body of the female foetus to develop 
ovaries and not testicles, and the male vital force in 
the male foetus which causes it to develop testicles and 
not ovaries. The presence of ovaries gives women 
their feminine characteristics, and the presence of tes¬ 
ticles gives men their male characteristics, not only of 
body but also of mind and disposition. Physiologists 
have now demonstrated this. (See par. 57 to 62.) It 
is not only in the body that male and female human 
beings differ, but also in thought and character. A 
woman has a female mind and a man has a male mind 
and, therefore, since the spirit of life is the mind, it 
must have sex from the beginning; but what deter¬ 
mines one fertilized ovum to be male and other to be 
female is beyond present human knowledge. 

125. The spirit of life is still more complex than we 
have described. In every conception, when a human 
being commences its existence, two vital forces, or 
spirits of life, unite; one from the spermatozoon from 
the father and one in the ovum supplied by the 
mother’s ovary. The paternal element enters the ovum 
and unites with it and the two elements can no longer 
be distinguished, even by the most powerful micro¬ 
scope. The two vital forces (spirits) become one and 
are no more twain but one spirit. There is here a mar¬ 
riage. Marriage is a law of human life at its very 
first dawning. The result of the marriage of the 
spermatozoon and the ovum is a new individual of the 
human race. The result of the marriage of husband 
and wife is a new dual unit of humanity. Marriage is 
a fundamental law of human life. 

126. In the generation of every human being two 
spirits unite to form one spirit, and their oneness in 
duality is observable in the nature of the mature or¬ 
ganism. There are two nervous systems which unite 


HUMAN AND SPIRIT NATURES 87 


and act as one in controlling the living body. One is 
called the Cerebro-Spinal System. The nerves of 
this system have their origin in the brain and spine, 
and are the instruments of the intellect and of the five 
senses. The other is the Sympathetic Nervous Sys¬ 
tem, whose large centers are located principally in the 
chest and abdomen, and its nerves supply the vital 
organs, such as the heart, lungs, stomach and bowels. 
Their action is mostly unconscious and automatic. 
They nourish and sustain the organs which the mind 
uses, keeping up an analogy with the mother who 
nourishes and sustains the infant. It seems to me that 
we might infer from this that the Cerebro-Spinal Sys¬ 
tem comes from the father and the Sympathetic Sys¬ 
tem from the mother. But in the present state of our 
knowledge this is only a conjecture. 

127. We have no knowledge of what causes an in¬ 
fant to be of one sex instead of the other. Various 
theories have been advanced to explain it, but all are 
wrong. The cause of sex is an absolute mystery, just 
as much of a mystery as life itself; but we can see by 
what we do know that God has formed mankind on a 
sexual plan, and that sex is the deepest and most fun¬ 
damental element in man’s nature. It dominates his 
spirit of life, and his body and mind; in short, his 
whole being. If the distinction of sex should cease he 
would cease to be a human being; he would then be 
some other kind of creature but not a man. If human 
individuals should ever acquire the characteristics of 
both sexes, they would be monstrosities, and not 
human beings. The nature of man cannot be under¬ 
stood except from a sexual standpoint. Marriage is 
a law of his being, and only when two unite to form 
one is his being complete. The social conditions now 
prevailing, which in the case of some men and women 


88 


MAN AND WOMAN 


prevent marriage or delay it till middle life, are a 
source of much evil. 

128. Yet those who have claimed to be the teachers 
and guides of mankind have to a great extent ignored 
this fundamental element of human nature, have called 
it evil, suppressed reference to it and attempted the 
impossible thing of trying to get men and women to 
act as if there were no such a thing as sex. They have 
in this way increased the evils they wished to remedy. 
It is a tragic example of the blind leading the blind. 
They have even secured the enactment of laws which 
have suppressed books that gave information which 
multitudes needed to know. The time has come when 
this condition of things must be changed. 

129 . Sex Love Inclusive of All Other Affec¬ 
tions.—Marriage is such a prominent element in 
man’s nature that connubial love includes the principles 
of all the positive affections and emotions with which 
human beings are endowed. When we analyze the af¬ 
fection uniting the sexes we find the basis of it to be 
the affection which unites their bodies in one flesh; 
but it has also the element of friendship in a high 
degree, and parental love is very prominent as a third 
element. One object of the union of the sexes is par¬ 
entage, and parental love is, therefore, a large element 
in their affection for each other. Parental love is the 
affection which gives an impulse to tend, foster and 
protect another being and to cuddle, caress and fondle 
it. This feeling is strong in every couple who are 
united by a true love. “Husband and wife are each 
child to the other, and are indeed parent and child by 
turn; but the wife has a supremacy in this element of 
their mutual affection, for she is more of a child than 
it is easy for the man to be, and much more essen¬ 
tially a mother than he is a father.’’ (Havelock Ellis, 
in Psychology of Sex). A woman has said, “The 


HUMAN AND SPIRIT NATURES 89 


foundation of every true woman’s love is a mother’s 
tenderness. He whom she loves is to her a child of a 
larger growth.” The wife delights to look after her 
husband’s personal needs as she does after those of 
the children, cherishing him as a child, although she 
has at the same time a deep respect for him. This 
parental element in a wife’s love explains why it is 
that a woman will often cling to a man after he has 
forfeited all her respect and esteem by evil conduct, or 
by abusing her. She still has the long-suffering affec¬ 
tion for him that a mother has for a wayward and 
worthless son. 

130. Sex love carries the affections away from self 
toward another person and thus trains and exercises 
men and women in unselfishness; and the impulse ex¬ 
tends to others beside their own mates, so that sex 
love develops love for their fellowmen. It has, there¬ 
fore, a fourth element, namely, benevolence, or love to 
mankind. Another element, the love of beauty, is one 
of the attributes of the human mind which has a 
potent influence for good and is the source of the most 
refined pleasure. The love of beauty in general is 
founded on the emotion of sex. A celebrated French 
author, quoted by Havelock Ellis, says: “Beauty is a 
woman, even in the estimation of women themselves. 
Beauty is so sexual that the only uncontested works of 
art are those which simply show the human body in its 
nudity. That which inclines to love seems beautiful; 
that which seems beautiful inclines to love. When 
love is taken away there is no art.” This is emphati¬ 
cally true of poetry and the great works of fiction. 

131 . Beauty Not Vanity But Expression of 
Value.—The proverb that beauty is only skin 
deep is false, because goodness of mind and disposition 
show themselves in lines of beauty in the face and ami¬ 
ability, intelligence and good moral character are es- 


90 


MAN AND WOMAN 


sential to real beauty, and are a part of it. Man’s 
.sense of beauty has developed from the sexual emotion 
in its highest sense and from that extended to other 
objects in nature and art. The lines which are felt 
to be beautiful in the human face and form are felt 
to be beautiful in other objects. Beauty is something 
real; it is not a mere notion. Beauty in any object is 
associated with qualities of value. A writer on art has 
called attention to the fact that in the case of such a 
useful tool as an axe, the beauty of the tool has in¬ 
creased as much as its efficiency by the improvements 
made in it by American tool manufacturers until now 
the American axe is not only the best axe in the world, 
but is also a work of art. In the human face and form 
beauty is to a considerable extent the expression of 
health, and Havelock Ellis says that full investigation 
would probably show that beautiful women are the 
longest lived. (See par. 252.) 

132. Even religion and religious love have the soil 
in which they flourish furnished by the love which 
unites husband and wife. The “true Church,” whose 
names are written in heaven, form the bride of Christ, 
and in the Resurrection become the Lamb’s wife. The 
symbol and type of the love of Christ and His Church 
is the love of husband and wife. This comparison is 
not a mere analogy. The Scriptures do not say that 
the relation of Christ and the Church is something re¬ 
sembling or analogous to the relation of bride and 
bridegroom and of husband and wife, but they declare 
that the Church is the bride, and will be the wife of 
the Lamb. There would be little religion on earth if 
it had nothing but a male population. 

133. Sexual love includes nearly all of the good 
affections, but by the term, of course, I do not mean a 
mere animal impulse for propagation. The real 
human sexual love as God ordained it includes parental 


HUMAN AND SPIRIT NATURES 91 


love, love to our fellowmen, friendship and religious 
love. It is the emotion which makes the human race 
a united brotherhood who realize their relation to God 
as their Father. Sex love not only includes in itself all 
these elements but it imparts a tinge of sex quality to 
all these affections and to other emotions, such as our 
appreciation of the beautiful, the true and the good. 


V 


The Temptation and Fall 

134. In order to understand the true original rela¬ 
tion of the sexes we must take notice of a great change 
that occurred after the first pair were created. It is 
only by taking this change into consideration that we 
can explain why there has been so much evil and 
unhappiness connected with the sexual relation in spite 
of the fact that God intended it to be a source of the 
greatest good to mankind. 

135. Adam and Eve passed a happy year in Para¬ 
dise, the beautiful home which God had provided for 
their protection and the supply of their needs. Pro¬ 
viding for their protection and supplying their physi¬ 
cal wants, however, was not enough. Perfection of 
body and mind God had given them when He created 
them in His own image, but to physical and mental 
perfection must be added a perfect moral character in 
harmony with the character of God, in order that ever¬ 
lasting life might be a blessing to them and redound 
to the glory and honor of their Creator. God cannot 
bestow a moral character on anyone. Each one must 
develop that for himself. 

136. For moral development it was necessary that 
Adam and Eve should receive a training and testing. 
For this purpose God commenced with a simple first 
test of their loyalty and of their faith and obedience 
by commanding them not to eat of the fruit of a cer¬ 
tain tree. They had been made king and queen of the 
earth and this one tree was reserved as a symbol of 
God’s overlordship, and of the obedience due to Him 


TEMPTATION AND FALL 



from man. Everything else on earth was given to 
them. If they had stood this simple first test success¬ 
fully they would have been given something harder, 
until their moral character had been fully developed in 
the school of experience. 

137. When God forbade them to eat of the tree, 
since known as “the tree of knowledge,” it was not a 
command to refrain from something which was 
morally wrong of itself, like a violation of one of the 
Ten Commandments. The moral law was “written in 
their hearts” and they did not need specific commands 
to refrain from moral evil. Their own consciences 
told them what was morally right or morally wrong, 
and their free will enabled them to choose between 
them. The only reason why they should not eat of this 
tree was because God had told them not to do so. The 
tree was “good for food and a delight to the eyes” 
(Gen. 3:6), and could have been used by them for 
food if God had not forbidden its use. God had made 
the pair king and queen of all the earth and of its brute 
inhabitants. He placed everything except that one tree 
in their power. It was: 

“The only sign of their obedience left 
Among so many signs of power and rule.” 

138. The tree was reserved as a symbol of God’s 
sovereignty, of their subjection to Him as their 
Creator and Lord and of their duty of loyalty to Him. 
It was reserved in order to keep them mindful that 
they were to obey Him in all things. He gave them 
no reason for the prohibition, in order the better to 
test whether they would cheerfully submit to Him and 
obey Him, whether they understood the reason for so 
doing or not. Loyalty to God required that they 
should always feel that His commands were right and 


94 


MAN AND WOMAN 


that He had good reasons for them, even when He did 
not make His reasons known, and when they were not 
apparent to His creatures. 

139. Jehovah’s Government.—In order to un¬ 
derstand the circumstances surrounding the first pair 
as they met their test, we must refer briefly to certain 
conditions about Jehovah’s heavenly government 
which the Bible reveals. The most exalted created 
being in the universe was the Logos, the Greek name 
given in the New Testament (John 1:1) as the pre¬ 
human and celestial name of Jesus Christ. It is trans¬ 
lated the “Word.” In the Hebrew of the Old Testa¬ 
ment He is called “El,” which means “The Mighty 
One,” translated “God,” and also god in the English 
version. The Logos or El was next to Jehovah in 
rank, and was the Agent of Jehovah in creating the 
heavens, and the earth, and all that in them is. (John 
1:3, 10; Ps. 33:6; I Cor. 8:6; Col. 1:16; Heb. 1:2, 3; 
II Pet. 3:5.) The Logos was the Creator, the being su¬ 
preme over the universe, subordinate only to Jehovah 
the Self-existing One, from whom He obtained all His 
power and authority as well as His own existence. 

140. Heylel, the Bright One.—Another celestial 
being, very high in rank among the heavenly hosts but 
subordinate to the Logos, was one of the archangels, 
who in the Hebrew of Isaiah 14:12 is called Heylel, 
which means“ The Bright One,” or “The Day Star,” 
and is translated Lucifer, “The Light Bearer.” After 
his fall and rebellion he was named “Satan,” meaning 
“The Adversary.” In Isaiah 14th and Ezekiel 28th, 
Heylel, or Satan, is described under the symbols of 
“King of Babylon” and “King of Tyre.” Heylel was 
highly honored by Jehovah by being appointed the 
“Covering Cherub” or guardian angel of the human 
family. (Ezek. 28:14, 16.) He was the spirit prince 
over the spiritual phase of the kingdom of which 


TEMPTATION AND FALL 


95 


Adam and Eve and their descendants were to be the 
earthly rulers. He was the "‘Prince of This World/’ 
(John 12:31; and 14:30; and 16:11. For still more 
detailed information on this subject see The Plan of 
the Ages and The Atonement, described in the Ap¬ 
pendix at the end of this book.) 

141. The human pair, God’s new creation, made in 
His own image, divided into male and female and the 
twain united by marriage in one flesh, a wonderful and 
mysterious union which makes them co-workers with 
God in producing a race of beings who are also in the 
image of God—this was such an important and in¬ 
teresting addition to the intelligent inhabitants of the 
universe that the angels sang together and shouted for 
joy as they watched the development of the Plan of 
God. (Job 38:1-7.) To be made the spirit guide and 
protector of this new race should have satisfied the 
ambition of even an Archangel but a selfish envy and 
jealousy of the Logos caused Heylel’s fall. Not satis¬ 
fied with the high position which Jehovah had given 
him, we are informed (Isa. 14:13, 14) that he said 
in his heart, “I will exalt my throne above the stars of 
God; I will be like the Most High.” Heylel (Satan) 
could not expect to make himself equal to Jehovah, 
the Self-existing One. The Most High referred to 
as being the object of Satan’s envy was the Logos, the 
El of the Old Testament, the Mighty One, the Word 
of God, who, as the Mouthpiece and Agent of 
Jehovah, was the Creator of heaven and earth. 

142 . The Temptation of Eve.—This exalted 
but now evil being determined either to rule or ruin 
man, the new creation. He desired to defeat the Plan 
of God which the Logos was appointed to carry out 
and, coveting more authority on earth than God had 
given him, he formed the design of seducing the young 
human pair from their loyalty to their Creator as a 


MAN AND WOMAN 


96 

first step in his scheme for exalting his own throne 
“above the stars of God.” That this might result in 
bringing misery and even death to the happy, loving 
pair made no difference to Satan, for selfishness was 
now his supreme motive. The attack on our first par¬ 
ents he considered necessary for the carrying out of 
his ambitious scheme, and, as Milton says, he used 
“necessity, the tyrant’s plea” to justify his atrocious 
deed, and was pusillanimous enough to make his first 
attack on Eve, the weaker vessel. 

143. The account of the Temptation is a real history 
and not a myth, or symbol, or allegory, as the Higher 
Critics would have us think. Neither was it a panto¬ 
mime as some claim, no words being spoken but only 
signs made. The reference was to a real tree and to 
real fruit, and not to some hidden topic, or to sexual 
intercourse, as is the perverted notion of some. The 
account in Genesis means just what it says, and has 
all the psychological marks of a real conversation in 
which the parties went into particulars and made 
definite statements, something which could not be done 
by signs. 

144 . Satan as an Angel of Light.—In the 

account of the Temptation in the original Hebrew the 
Tempter is called the “Serpent.” The Hebrew word 
used does not refer to the serpent species in general, 
but to some one particular serpent. It does not mean 
“a serpent,” but “the Serpent.” This is one of the 
names given in Scripture to Satan. (Rev. 12:9 and 
20:2.) He is given this name because a snake is a 
natural symbol of Satan’s character on account of its 
low, groveling position, its death-dealing poison, its 
repulsive appearance, its concealed and treacherous ac¬ 
tion. Mankind instinctively feels an aversion to 
snakes. In creating the lower animals God formed 
some of them in such a way as to make them symbols 


TEMPTATION AND FALL 


97 


of moral, mental and spiritual qualities, and they are 
often used in the Scriptures as symbols, of which the 
ox, sheep and lion are examples. This use of animals 
as symbols prevails among all peoples and in all 
languages. 

145. Because in the account in Genesis Satan is 
designated by one of his symbolic names it has been 
believed by many that it was a snake that spoke to 
Eve; that Satan obsessed the living body of a snake 
and used it in order to communicate with her; but 
this is a mistake. Satan was a spirit being and there¬ 
fore invisible to human eyes, except when he material¬ 
ized and appeared in a human form, as the Lord 
permitted and empowered angels to do when they 
needed to communicate with men, as in the case of 
Abraham (Gen. 18th chapter), the mother of Samp¬ 
son (Judges 13th chapter) and the women at the tomb 
of Christ (Luke 24:4). Satan took a human form 
when he appeared to Eve and talked with her. Per¬ 
haps he had talked with Adam and Eve on previous 
occasions for he was their “Covering Cherub” or 
guardian angel before his fall when his name was 
Heylel. It was a part of the duties of his office to 
guide and instruct the newly created pair, and this 
accounts for the ease with which Eve was misled. 
This breach of trust and betrayal of confidence in 
order to lead the inexperienced Eve astray, shows the 
blackness of Satan’s crime and the extreme depths of 
debasement which his character had reached. 

146. The Apostle says (II Cor. 11:14) that Satan 
can appear as an angel of light, and in verse 3 of the 
same chapter he speaks of Satan as “beguiling Eve,” 
by which, it would seem, he meant to imply that Satan 
appeared to Eve as an angel of light. The Book of 
Job 1:6 and 2:1 gives an account of his appearance 
among the holy angels, “the sons of God.” When he 


98 


MAN AND WOMAN 


tempted Jesus in the Wilderness he must have ap¬ 
peared as an angel. (Matt. 4:1 and Luke 4:1.) The 
Temptation of Jesus, the Second Adam, was the par¬ 
allel of the Temptation of the First Adam, and Satan’s 
form would be the same in both. The most reasonable 
interpretation of Genesis 3:1-6, and one that accords 
with all other Scriptures, is that the term “the Ser¬ 
pent” is used there for a name for Satan and that he 
appeared to Eve as an angel in human form. This ex¬ 
plains why Eve was not amazed as she would have 
been if a snake had spoken to her. 

147 . No Magic About the Forbidden Tree.— 
Some imagine that the fruit of the forbidden tree of 
knowledge possessed some kind of magical qual¬ 
ity that would give wisdom to those who ate of 
it, but there is no reason to suppose it had any such 
quality. It was after hearing Satan’s lying and de¬ 
ceptive statement about it that Eve supposed it was 
“desirable to make one wise,” and the literal meaning 
of the Hebrew seems to be “desirable to look upon.” 
It was a food tree (Gen. 3:6) and there is nothing 
man can eat that will give him wisdom. Wisdom can 
be acquired only by means of information, experience 
and reflection. Satan’s statement (Gen. 3:5) that by 
eating the forbidden fruit their eyes would be opened 
and they would be as gods, knowing good and evil, 
was a half-truth and “a lie that is half a truth is ever 
the worst of lies.” By disobediently eating it the sin 
gave them a practical knowledge of evil. It was not 
any magical quality of the fruit which did this. Be¬ 
fore they had sinned they had known only the good¬ 
ness of good; now they knew by experience the evil¬ 
ness of evil. They now indeed “knew good and evil” 
but in a very different sense from what Satan’s lie had 
led Eve to expect. It is called “the tree of the knowl¬ 
edge of good and evil” (Gen. 2:9) but this name was 


TEMPTATION AND FALL 


99 


used by the sacred historian who wrote after the event; 
he designated it by its results. Before the Fall when 
Eve referred to it in her conversation with Satan, 
she had no special name for it, but described it by its 
position in the Garden as “the tree in the midst of 
the Garden.” From the description of it (Gen. 3:6) 
it is evident that it was specially attractive and invit¬ 
ing in its appearance. 

148 . The Nature of the First Sin.—There has 
been much speculation in regard to the nature of the 
First Sin, but there is no good reason for supposing it 
to be anything else than as stated in the Bible account, 
which shows Satan as the author and instigator. He 
made a malicious attack on our first parents, hoping 
to defeat the Plan of God which was designed to give 
more honor to the Logos than to him. The heinous¬ 
ness of his sin is extreme. It was the crime of ma¬ 
licious murder, committed under full light and knowl¬ 
edge, and in rebellion against the Creator who had 
highly honored him. In addition, it was a most despic¬ 
able breach of trust, the lowest and meanest sin which 
an intelligent being can commit, for he seduced the 
innocent and inexperienced pair whom he was specially 
appointed to guide and protect. The enormity of his 
crime shows the extreme depth of depravity to which 
he had fallen, and explains why his sin is unpardon¬ 
able, and his character without the possibility of re¬ 
demption. He must be destroyed. (Heb. 2:14; Rev. 
20:10.) Satan fell so low that evil became his good, 
and every imagination of the thoughts of his heart 
since has been evil and only evil continually. 

149. He was so mean and dishonorable in his 
method that he commenced his attack by approaching 
the weaker of the two, the inexperienced and con¬ 
fiding young girl, whose innocence and loveliness 
should have shamed even Satan. He attacked her 


100 


MAN AND WOMAN 


when she was alone and unsupported by her lord and 
head, the more experienced Adam. Matching the 
cunning of a fallen archangel against her inexperi¬ 
enced and confiding nature, he artfully led her to doubt 
the sincerity of her Creator, and to doubt the reality 
of the death penalty He had pronounced on the dis¬ 
obedient. Feigning an interest in her and in her 
beautiful home, he pretended to misunderstand the 
food regulations, exclaiming, “What, does God not 
allow you to eat of any of the trees of the Garden ?” 
Eve replied, “Oh, yes, we can eat of all of the trees 
except one; but of the fruit of the tree in the midst 
of the Garden God hath said, ‘Ye shall not eat of it, 
neither shall ye touch it, lest ye die / ” 

150 . The Primeval Lie.—This was the state¬ 
ment the Tempter was waiting for, and he then ut¬ 
tered the Great Primeval Lie (Gen. 3:4), the lie that 
has deceived not only Eve but most of mankind all 
down through the ages, and still blinds the greater 
part of mankind. This lie is the falsehood that man 
is immortal and cannot die. To Eve he said, “Ye 
shall not surely die.” As much as to say, these dumb 
brutes die, but such a creature as you, made in the 
image of God and beautiful and intelligent as a god¬ 
dess, you will not die. And he made the unsophisti¬ 
cated Eve believe he was revealing a great secret to 
her: that the Lord had concealed His real reason for 
prohibiting the use of the fruit of that tree, and that 
He was further deceiving them with the vain threat 
of death, when, in fact, according to Satan, they were 
immortal and could not die. He declared that the 
fruit of that tree had certain wonderful and magical 
qualities which their Creator wished to keep them from 
enjoying. “God doth know that in the day ye eat 
thereof, then your eyes shall be opened and ye shall 
be as gods, knowing good and evil.” 


TEMPTATION AND FALL ioi 

151. The poison of doubt and suspicion of her 
heavenly Father sank into her mind, and curiosity and 
the desire to take what is forbidden (a disposition 
which is strong in all of Eve’s descendants) surged 
through her soul. She saw that the tree was good 
for food; that it was a delight to the eyes; and that, 
if Satan were right, the eating of it was also to be 
desired to make one wise. So she took of the fruit 
and did eat. 

152 . Tragedy and Despair.—Satan succeeded in 
seducing Eve and then used her as a decoy in the temp¬ 
tation of Adam. No doubt he had first made a careful 
survey of the conditions before forming his plan of 
attack, and had observed the strong influence which 
his wife had on Adam. To understand Adam s action 
we must not forget that he was a human being like 
ourselves, not an ape or a low savage, as the false 
theory of Evolution claims. Every man who has 
deeply loved a beautiful and amiable young woman 
can appreciate how strong Adam’s temptation was. 
To the husband who is a lover every action of the 
dear being who is his other self seems proper and 
right, every request she makes he desires to grant. 

“What she wills to do or say 
Seems wisest, virtuousest, discreetest, best. 
When a lovely and affectionate wife or sweetheart 
coaxes, what man can resist? And never since have 
fairer hands or sweeter lips urged to either good or 
ill. When Eve, therefore, came to him with the rosy 
fruit of the forbidden tree in her hands and told him 
of the new knowledge she had learned from their ap¬ 
pointed guide, it would be hard for Adam to realize 
that his adored wife had committed a mortal sin. 
His heart would urge that surely the Lord would not 
be angry with such a darling for such a trifle. He 
harkened to the voice of his wife and ate of the dire- 


102 MAN AND WOMAN 

ful fruit “that brought death into our world, and all 
our woe.” 

153. In order to appreciate the state of mind lead¬ 
ing to Adam’s participation in the disobedience we 
must review the circumstances. Adam would remem¬ 
ber how dreary his beautiful abode had been without 
Eve. Wonderful and interesting as his brute com¬ 
panions had been, some of them like the higher apes, 
much resembling man, and others like the dog, show¬ 
ing him special friendship, his search among them 
had convinced him that not one of them had the 
qualities he needed in a mate. He was a lonely her¬ 
mit, restless and dissatisfied even in Paradise without 
a wife. He could recall his joy and satisfaction when 
the Lord presented his bride to him, bone of his bones 
and flesh of his flesh, a part of his own soul that com¬ 
pleted his nature and satisfied every longing. 

“Grace was in all her steps, heaven in her eye, 

In every gesture dignity and love.” 

Now he was never alone and never lonely for by his 
side was his other self, ravishing his heart with her 
beauty, filling him with bliss with her caresses, multi¬ 
plying his joys by sharing them, making all his 
thoughts her own. 

154. But now she had broken Jehovah’s command¬ 
ment and the penalty was death. This crown of all 
that was beautiful and lovely and lovable would soon 
become a senseless clod, and he would be condemned 
to the loneliness and joylessness of the life he had 
led before she had been given to him. He would 
rather die with her than live without her. Even if 
the Lord should create another mate for him she 
would not be Eve upon whom he had bestowed his 
whole heart and made a part of himself. No other 
could be to him like his first love. In defiant despair 
he resolved to share her offence and receive her fate. 


TEMPTATION AND FALL 


103 


“And she gave also unto her husband with her and 
he did eat.” Since Adam’s time many a young man 
has felt the same despair when bereaved of an adored 
sweetheart or wife. The light having gone out of 
his life he feels in the first paroxysm of his grief that 
he does not desire to live. The great mind of Lincoln 
was almost wrecked when his sweetheart, Anne Rut¬ 
ledge, died. 

155 . Adam’s Sin a Serious One.—A superficial 
way of thinking leads some to question why God in¬ 
flicted so great a penalty on such a trifling misde¬ 
meanor as eating a little fruit, but the action of our 
first parents was really a serious offence. John Milton, 
the author of Paradise Lost, who was a profound 
Bible student and a very learned man, wrote as fol¬ 
lows concerning the sin of Adam and Eve: “It com¬ 
prehended at once distrust of the divine veracity and 
a proportionate credulity in the assurance of Satan; 
unbelief; ingratitude; disobedience; in the man exces¬ 
sive uxoriousness, in the woman a want of proper 
regard for her husband; in both an insensibility to 
the welfare of their offspring, and that offspring the 
whole human race; theft; deceit; invasion of. the rights 
of others; sacrilege; presumption in aspiring to divine 
attributes; fraud in the means employed to obtain the 
object; pride and arrogance.” And he refers to James 
2:10: “Whosoever shall keep the whole law, and yet 
offend in one point, is guilty of all.” 

156 . The Horror of the Penalty of Death.—The 
penalty for their act of disobedience was death. As 
God had said, “In the day that thou eatest thereof 
thou shalt surely die.” Death is the opposite of life, 
and means extinction of being, the ceasing to exist. 
God had of His own free favor bestowed upon them 
the supreme gift of life, and if they abused his gift 
by developing an evil character it was perfectly just 


104 


MAN AND WOMAN 


for God to take the gift away from them. The Lord 
told Adam that the penalty would be death, not ever¬ 
lasting life in torment; and when He had said it would 
be death He could not change it to everlasting torment 
after the offence had been committed. Furthermore, 
everlasting torment would be an unjust and malicious 
penalty; but death, the taking away of the gift of life, 
was a perfectly just and appropriate penalty. To a 
being like man, capable of enjoying everlasting life 
on this beautiful earth, death is a horrible thing. 
Even the brutes have a horror of death. It has be¬ 
come a fad for poets and others to sing the praise of 
death, but that is a perversion of common sense. No 
sane person believes there is anything desirable in 
death. Death changes the living being into a sense¬ 
less clod; it turns the beautiful human body into a 
disgusting mass of carrion. Death means failure, 
weakness, loss of all joy and all good and of all ac¬ 
tivity. It is the penalty for sin against a loving 
heavenly Father, and therefore a disgrace; it is the 
sign of “the wrath of God.” 

157 . God’s Unchanging Laws.—In the case of 
Adam and Eve there were extenuating circumstances 
and on this account God was able in his wrath to re¬ 
member mercy; but divine justice, and a regard for 
the authority and dignity of the divine government, 
and for the order and welfare of the universe, made it 
necessary to inflict the penalty which God had pro¬ 
nounced. God’s laws, both in the physical and the 
moral world, are unchangeable and inexorable; they 
cannot vary. If it were otherwise we could have no 
confidence in God. Adam and Eve both died for their 
sin within the limits of the first thousand-year-day 
of earthly time as God measures it, Adam dying when 
he was nine hundred and thirty years old. God in¬ 
flicted the full penalty on the pair but his mercy was 


TEMPTATION AND FALL 


105 

shown by the provision he made for a Redeemer. If 
they had been instantly executed that would have pre¬ 
vented the carrying out of the Plan of God in regard 
to mankind. Their dying was a gradual process, al¬ 
lowing them time to be the progenitors of the human 
race. The literal rendering of Genesis 2:17 is “dying 
thou shalt die.” 

158. When God deals directly with a sinner he 
cannot consider or allow for extenuating circumr 
stances. God's justice must be inflexible or it would 
not be justice at all, and the whole universe would 
fall into confusion and ruin. God cannot forgive dis¬ 
obedience or sin, just as he cannot change his laws 
of nature without throwing everything into confusion. 
Fire must burn and water must run down-hill and 
not up. For this reason the Scripture says, “It is a 
fearful thing to fall into the hands of the living God.” 
(Heb. 10:31.) That is, without a Redeemer and 
Mediator to stand between the sinner and divine jus¬ 
tice. God was dealing directly with Adam and Eve; 
there was no Redeemer then and he could not avoid 
inflicting the death penalty on them. But in the Mil¬ 
lennial Judgment Day, when all of Adam's race will 
be on trial for their lives, the Redeemer and Mediator, 
Jesus Christ, will be present to deal with sinners before 
they come “into the hands of the living God,” and 
then mercy and forbearance can be shown, without 
violating justice. 

159. The pleas made by Adam and Eve indicate 
that they both felt that there were extenuating cir¬ 
cumstances. They were not defiant in their sin as 
was Satan. They at once realized their mistake and 
felt regret and remorse and a sense of shame, which 
caused them to make an attempt to cover their naked¬ 
ness. In their state of innocence, although naked, 
they were not ashamed. They “did not shun the 
sight of God or angel for they thought no ill.” But 


io6 


MAN AND WOMAN 


“conscience makes cowards of us all” and they could 
no longer face their Creator in naked and fearless 
innocence; they felt guilty and afraid and made them¬ 
selves aprons and endeavored to hide themselves from 
the presence of the Lord when he drew near to demand 
an account of what they had done. Adam’s excuse 
was, “The woman, whom thou gavest to be with me, 
she gave me of the tree, and I did eat.” By saying 
this he reminded his Creator, who was now his judge, 
that He had created him with a deficiency that could 
only be supplied by a wife, and had endowed him with 
a capacity for an affection for his wife which united 
him to her with a love so strong that it made her 
dearer to him than life itself; and that it was by 
taking advantage of this affection for his wife, and 
using her to tempt him, that Satan had succeeded in 
leading him into disobedience. 

160. The Lord listened to Adam’s plea in extenua¬ 
tion and then turned to the woman and sternly de¬ 
manded, “What is this that thou hast done?” We can 
imagine the fear, grief, and repentance expressed in 
the shrinking figure of humbled loveliness as she 
plaintively confessed, “The Serpent beguiled me and 
I did eat.” She had been tricked into committing the 
sin, yet she was in the transgression, the Apostle 
says (I Tim. 2:14), for she knew that she should not 
have taken Satan’s word in preference to the word of 
the Lord; that even if it had been an angel from 
heaven who told her something contrary to what the 
Lord had told her she should not have received it. She 
should have consulted her husband, who was her lord 
and head, and not have presumptuously acted without 
his knowledge and then tempted him to commit the 
same sin. 

161 . The Promised Seed of the Woman.—The 

fact that Satan was the author and instigator of the 
sin and had used all his devilish guile to trap them 


TEMPTATION AND FALL 


107 


into it, and the further fact that both were remorseful 
and repentant, made it possible for God to deal with 
them differently from the way He treated Satan, who 
had no excuse for his conduct and showed no repent¬ 
ance. The Lord turned first to Satan and pronounced 
sentence on him, thus indicating that he was the chief 
offender and the most responsible. The declaration 
that Satan was “cursed above all cattle” means that 
at the fixed time he will be exterminated (Heb. 2:14; 
Rev. 19:20) for the beasts are all under a law of 
death. The expression, “eat dust” or “lick the dust,” 
also means to die. Crushing the Serpent’s head will 
kill, destroy, exterminate him. In pronouncing the 
death penalty on Adam and Eve God gave them to 
understand that He had a Plan of Salvation in reserve 
which would sometime remedy the terrible evil which 
they had brought upon themselves and all mankind; 
that sometime a “seed of the woman” would appear 
who would crush the Serpent’s head and bring his 
evil work to nought. 

162. The Lord could give this hint of a Redeemer 
to them as a foundation for hope in the midst of their 
despair, because God foreknew that the first pair would 
fall and before He created them, “before the founda¬ 
tion of the world,” He had formed the Plan of Salva¬ 
tion (I Pet. 1:20), the great Plan of the Ages, by 
which all evil will be remedied, and greater good 
result to man and greater glory rebound to Jehovah 
and His Only Begotten Son, than would otherwise 
have been possible. The Fall of man opened up the 
way for bringing in the New Creation, namely, the 
Christ, Head and Body, for the carrying out of the 
divine Plan of the Ages, which when completed will 
bring everlasting joy and salvation to mankind, and 
blessing and glory, thanksgiving and honor, power 
and might unto our God forever and ever. (Rev. 
7: 12.) 


VI 


The Fall Cause of the Depravity and 
Degradation of Mankind 

163. When Jehovah commanded Adam and Eve not 
to eat of a certain tree He warned them that the 
penalty for disobedience would be death. It was not 
instant death, but a gradual process of dying, by which 
Adam’s existence was terminated at the end of nine 
hundred and thirty years; that is, before the expira¬ 
tion of God’s first thousand-year-day, one of the 
periods by which God measures the time for the carry¬ 
ing out of His great Plan of the Ages in regard to 
man. The Lord said, “In the day that thou eatest 
thereof thou shalt surely die,’’ and Adam’s death 
occurred within the same thousand-year-day in which 
his sin had been committed. 

164. In order that the death sentence could be exe¬ 
cuted it was necessary to exclude Adam and Eve from 
man’s natural food, which grew only in the Garden 
of Eden, as well as from the perfect conditions pre¬ 
vailing only there, which were so well adapted to 
man’s needs that if he had continued to have access 
to the Garden he would have been able to live for¬ 
ever. “So He drove out the man lest he put forth his 
hand and take also of the tree of life and eat and 
live forever; and He placed at the east of the Garden 
the cherubim and the flame of a sword which turned 
every way, to keep the way of the tree of life.” (Gen. 
3:22-24.) The “tree of life” was not the forbidden 
tree, and literally translated, it is “the trees of 

108 


DEGRADATION OF MANKIND 


109 


life,” that is, a grove or orchard bearing the fruit 
which was man’s natural, life-sustaining food. 

165 . Death a Horrible Thing.—The cherubim 
were not angels but symbols representing the power 
of God, and this statement signifies that God exercised 
His power in some special way, of which the method 
is not given, but is described as a “flame of a sword” 
which closed the entrance to Eden and prevented 
Adam, or any of his descendants, from obtaining ac¬ 
cess to the life-sustaining food growing in the Garden. 
If they had been able to get this food they could have 
evaded the death sentence. “Adam lived nine hun¬ 
dred and thirty years: and he died.” (Gen. 5:5.) He 
ceased to exist just like the beasts he had seen dying 
around him. “As one dieth so dieth the other.” 
(Eccles. 3:19.) But with this difference: God has 
arranged that all men shall have a resurrection from 
death and live on earth again; the brutes will have no 
resurrection and no future life. 

166. Death is not a light penalty but a terrible fate 
to befall a rational being. Even brutes have a horror 
of it. Some philosophers teach a false view of death 
and endeavor to make people think of it as something 
poetical and romantic, a friend of humanity calling 
them to angelic glory, but the Bible calls death the 
great enemy of mankind. Death is altogether horrible, 
loathsome, disgusting. It reduces that acme of earthly 
beauty, the human body, to a festering, putrifying, re¬ 
pulsive corpse and then to a grinning skeleton. It 
is weakness, defeat, failure. Even “a living dog is 
better than a dead lion,” (Eccles. 9:3-6.) It is only 
in life that a human being can manifest power and 
activity, and gain victory over the physical world, or 
feel joy or gladness. All this is brought to nought 
by death, which is the extinction of being. Death 
would be the triumph of Satan over both God and 


no 


MAN AND WOMAN 


man if Christ had not triumphed over death and 
ransomed man from the grave. 

167 . The Causes of Death.—Adam, we have 
seen, could have lived forever if he had been allowed 
to remain in Eden where the environment was per¬ 
fect; but in the unimproved part of the earth outside 
of Paradise he was exposed to climatic vicissitudes, 
to the attack of disease germs, and was deprived of 
his natural food. He had to endure wearing and 
unwholesome forms of labor in his efforts to supply 
his wants. God no longer shielded him by special 
providence, or the agency of guardian angels, from 
the evils which shortened his now forfeited life. Fur¬ 
thermore, the very spirit being who had been appointed 
to assist him had become Satan, the Adversary, who 
took a malicious pleasure in his destruction. Adam’s 
vitality as a perfect man was so great that it took nine 
hundred and thirty years to wear him out and bring 
him to the grave, whereas less than one-tenth of that 
time brings his degenerate descendants of the present 
day to their end. 

168. The children of Adam and Eve were born 
after the sentence of death had been passed upon 
them and had begun to operate. They had commenced 
to die and therefore, by the natural law of heredity, 
their children inherited death and not life. None of 
the natural, life-sustaining food of man was obtain¬ 
able by Adam’s descendants after Eden had been 
closed and life-destroying conditions prevailed against 
them in the “cursed” earth. (That is, the unblessed 
or unfinished world outside of Eden. Gen. 3:17). 
The sin of Adam and Eve started the whole race of 
mankind traveling on what our Lord called “the broad 
road that leadeth to destruction.” (Matt. 7:13.) At 
first they traveled slowly upon this broad road to 
destruction, the grave, for their superior vitality en- 


DEGRADATION OF MANKIND 


hi 


abled them to resist the unhealthful influences longer, 
so that they lived for centuries; but as time passed 
and men degenerated, the pace upon the broad road 
became more rapid. Instead of several centuries, it 
now takes only a few years for men to run its course 
and reach its terminus. Unwholesome food, famine, 
savage beasts, deadly diseases, destructive wars, 
storms, floods, earthquakes and many other evils, have 
wrought havoc among men. 

169. As mankind degenerated and sin, sorrow and 
want weakened their bodies and minds and hardened 
their hearts, they sank lower and lower in the scale 
of being. They became more ferocious than the 
beasts of prey with which they contended for exist- 
ence, and war became a great part of their business 
and their favorite occupation. They raged against 
their fellowmen, robbing them and killing them, and 
destroying the products of their industry. Those who 
were strong and warlike drove those who were weaker, 
but often higher and more civilized, farther and far¬ 
ther away from the fruitful and hospitable parts of 
the earth to the frozen and barren stretches of the 
north, or to the torrid and unhealthy regions near 
the equator. Here life became such a struggle for 
mere existence that these tribes sank into abject sav¬ 
agery; indeed, some of Adam’s descendants, such as 
the lowest savages of Africa and Australia, have be¬ 
come so degenerated that we almost doubt whether 
they are human beings. Nevertheless, there are in¬ 
dividuals in the very lowest of these tribes who, when 
given a chance, show evidence of their descent from 
the First Man who was created in the image of God. 

170. The reason why these tribes are so low in 
the scale is because of these evil conditions. All the 
facts of history prove that in the earliest ages men 
were high in the scale both mentally and physically. 


112 


MAN AND WOMAN 


It is universally acknowledged that the ancient Greeks 
were more intellectual than any modern nation; and 
ages earlier than the Greeks, the Egyptians and the 
Babylonians were people as high in the scale of civiliza¬ 
tion as any now in existence. The advantages pos¬ 
sessed by the civilized nations of today are due not 
to superior mental or physical endowments, but to the 
fact that we have inherited the accumulated experi¬ 
ence of all past ages. We are the heirs of all the 
ages before us. We have tools and machinery which 
the ancients did not have and immensely greater ac¬ 
cumulations of capital. Without our accumulated 
tools and capital modern men would be more helpless 
than primitive men. Nearly all our modern improve¬ 
ments were discovered by accident, not by means of 
superior intelligence. Those who argue that the first 
men were low savages are falsifying the facts. God 
made man upright but he has sought out many inven¬ 
tions of sin and evil (Eccles. 7:29); and sin and un¬ 
favorable conditions, and “man’s inhumanity to man,” 
have reduced the present-day savages to their low 
condition. Even in the most highly civilized coun¬ 
tries they have reduced the masses of mankind to a 
condition much below the level of that of the first men. 

171. “There is a sad contrast between man as we 
now see him, degraded by sin, and the perfect man 
God made in His image. Sin has gradually changed 
his features as well as his character. Hundreds of 
generations, by ignorance, licentiousness and general 
depravity, have so blurred and marred humanity that 
in the large majority of the race the likeness of God 
is almost obliterated. The moral and intellectual qual¬ 
ities are dwarfed; and the animal instincts, unduly 
developed, are no longer balanced by the higher.” 
(The Plan of the Ages, Chapter 10.) 

172 . Unsoundness of Mind.—The bodies of 


DEGRADATION OF MANKIND 113 


mankind have deteriorated to such a degree that the 
process of death commences as soon as they are born. 
There is no man on earth with a perfectly sound body, 
and as a sound mind cannot exist without a sound 
body, the result is that no man can be said to have a 
perfectly sound mind. The “man Christ Jesus” is 
the only example of a man with a perfectly sound 
mind. Their unsound minds cause men to “play such 
fantastic tricks before high heaven as make the angels 
weep.” The fairy Puck, in Shakespeare’s play, was 
fully justified by the facts when he exclaimed, “What 
fools these mortals be.” They wear themselves out 
in pursuit of riches which they never enjoy. They 
indulge in sensual pleasures which bring only misery. 
They turn sexual love, the finest thing in the world, 
into bestiality which devours them with loathsome 
diseases. They admire and worship mere wealth, even 
when tainted, and neglect and despise true worth and 
nobility of character. They honor the warrior who 
scatters firebrands and death, but forget the peaceful 
benefactor of the race. They received a pure religion 
by a revelation from heaven, but have deformed it 
into ecclesiastical systems and worship man-made 
creeds and follow human leaders, instead of Christ. 
For the Gospel of love and good will they teach the 
doctrine of eternal torment, a doctrine so atrocious 
that no pagan or savage theology has anything to 
equal it. 

173. In smaller things they display the same un¬ 
soundness of mind. They enjoy brutal sports, ob¬ 
scene talk and filthy and injurious habits, such as 
the use of tobacco and alcoholic liquors. They prefer 
artificial, trashy fiction to good literature, and in the 
movie theaters they want nothing beyond the intel¬ 
lectual capacity of ten or twelve-year-old children. 
The above description applies to the most highly civil- 


MAN AND WOMAN 


114 

' ■ ( 

ized Christian peoples. How much lower, then, in 
many respects are the savages and pagans. When we 
compare the minds and characters of the masses of 
mankind with the mind and character of “the man 
Christ Jesus” we can see the great gulf that exists 
between fallen man and the perfect man as God created 
him and designed him to be, and as he yet will be 
when the Plan of God is completed. 

174 . Human Vileness and Dishonor.—The most 
beautiful, romantic and refined part of human nature 
is that which divides man into male and female, and 
is presided over by the life-producing organs of sex; 
yet this part of man’s nature has suffered more than 
any other by his Fall and degradation. The very 
fact that it is so delicate and elevated an element in 
his nature has caused it to sink lower under the blight¬ 
ing effects of sin, until the majority of mankind are 
no longer able to understand how pure and beautiful 
it is. What God intended should form the happy and 
noble part of earthly life, and produce the poetry, 
romance and music of human existence, adorning it 
with the roses and lilies of wedded love, has been 
degraded by fallen mankind to a mere sensual grati¬ 
fication, more bestial than among the animals them¬ 
selves, bringing disgusting diseases instead of mutual 
happiness and joy. 

175. “God gave them up to the lusts of their hearts 
unto uncleanness, that their bodies should be dis¬ 
honored among themselves; and He gave them up 
unto vile passions: for their women changed the na¬ 
tural use into that which is against nature; and like¬ 
wise also the men, leaving the natural use of the 
woman, burned in their lusts one toward another, men 
with men working unseemliness; and God gave them 
up unto a reprobate mind, to do those things which 


DEGRADATION OF MANKIND 115 

are not fitting, being filled with all unrighteousness 
and wickedness.” (Rom. 1:18-32.) 

176. The description which the Apostle gives of 
the corruption and degradation of the sexual relation 
by the Ancient World is still true of the present time. 
If any difference, it is worse now, and the perversion 
is worse in the highly civilized countries than among 
untamed savages. 

177 . A Horrible Chapter of History.—What a 
horrible chapter the history of the crimes against 
women and the sexual relation makes! Woman, being 
physically the weaker of the two and inclined by her 
nature to submit to man as her lord, has been abused 
and mistreated for thousands of years. Instead of 
being carefully and tenderly cherished and protected, 
as her nature and child-bearing function requires, 
she has been enslaved and brutally misused and often 
made to do heavy work and drudgery, while her lord 
loafed or hunted. Instead of being romantically 
courted, as the Creator designed, and her affection won 
by a mate congenial to her, she has been sold by her 
parents, or seized by force, and compelled to submit 
her body without choice. In war she was considered 
the prey of savage soldiers and in every captured town 
given up to outrage. During the Thirty Years’ War, 
which continued more than a generation in Germany, 
it has been said by a German historian that no maiden 
in the belligerant states grew to womanhood without 
suffering rape. I will only allude here to what has 
been related concerning the crimes of German officers 
and soldiers in France and Belgium. 

178. In the present and past ages millions of young 
women have been used as mere instruments of pleas¬ 
ure in prostitution; and in addition to these many 
other millions of honest girls have been betrayed and 
their lives ruined by heartless and treacherous men. 


n6 


MAN AND WOMAN 


There is also the torture and wretchedness, in volume 
beyond measure, that has been caused by the diseases 
produced by sexual vice; the lives spent in misery, or 
shortened by a slow and painful death; the men and 
women hideously deformed by having their eyelids, 
noses or lips eaten away by syphilitic ulcers; the in¬ 
nocent babies made blind from birth by gonorrheal 
infection of the mother’s birth-canal, infected by a 
vicious husband; the pure and refined girls who have 
been married in their blooming youth and beauty by 
venereally infected men, their beauty turned to dis¬ 
ease and deformity and themselves thus condemned 
to misery for life; the inexperienced girls who are 
made a prey by the vultures of the white slave traffic. 

179. It is beyond the power of pen to describe, or 
of the imagination to picture, the horror and misery 
of the destruction of the bodies and souls of men 
and women wrought by a perversion and degradation 
of the sexual relation which, instigated by Satan, the 
fallen, sinful, mentally unsound human race has 
brought upon itself. Only the divine power of Christ’s 
Kingdom can remove this curse; but it will be equal 
to the tremendous task, and will purify the sexual 
relation and destroy all who refuse to conform to its 
pure and holy conditions. But we should keep in 
mind the fact that in the midst of all this vileness 
and corruption, God has not left himself without 
witness to the purity and nobility of the sexual nature 
as he created it (and intends it to be) in the lives of 
the myriads of couples who have been joined by a 
pure love, and have given an illustration of how happy 
and salutary the relation of male and female may be, 
even under the unfavorable conditions prevailing in 
this evil age. None of these united pairs are per¬ 
fect and the ills to which fallen flesh is heir mar to 
a greater or less extent the harmony between them, 


DEGRADATION OF MANKIND 117 

yet nevertheless the greatest virtue, pleasure and hap¬ 
piness on earth is found in these homes. 

180 . The Various Forms of Attack Made on 
Sexual Morality—Satan, the great Adversary of 
God and man, has made special efforts to deprave the 
sexual side of human nature. He has instigated men 
to attack it in various ways. In the early ages of 
the world he took advantage of the fact that the sexual 
relation is a high and holy one, closely related to man’s 
religious nature, to lead nearly all pagan peoples to 
think that the sexual act was an important part of 
the worship of the celestial powers, in this way seduc¬ 
ing them into many forms of prostitution in the wor¬ 
ship of their pagan deities. He thus tricked them into 
the belief that they were honoring God by doing what 
was an abomination to Him. 

181. A second attempt to degrade the sexual rela¬ 
tion was made after the Christian Dispensation had 
commenced and Christians had learned from Christ 
and the Apostles that promiscuous intercourse is de¬ 
basing and wicked, and that any union of the sexes 
outside of a true marriage, sealed by pure love, is a 
sin before God. The Adversary then beguiled well- 
meaning men to go to the opposite extreme from the 
pagans and increased sexual depravity by exalting vir¬ 
ginity and denouncing marriage as something low 
and vile. They taught young men and women that 
in order to live holy lives they must abstain from all 
sexual relations; and that those who remained un¬ 
married were better and holier than those who mar¬ 
ried. Any worthless monk or nun, living a parasitic 
life on the community, was held up as superior in 
God’s sight to the noblest and purest wife and mother 
who was doing good every day and self-sacrificingly 
fulfilling the duties God had placed upon her. Num¬ 
erous orders of monks and nuns were formed under 


n8 


MAN AND WOMAN 


these teachings with the result of widespread sexual 
depravity. The term “religious” was specially re¬ 
served for these defective males and females (drones 
of both sexes), and virtuous married people were not 
considered religious. In this way there was formed 
a public opinion degrading the married state in which 
the majority of men and women lived. The compul¬ 
sory celibacy of the clergy followed with its attendant 
vice and other evils. A modern attack on sexual 
morality is Mormonism, Satan’s counterfeit of 
Christ’s Millennial Kingdom. It depraves the sexual 
relation and does injury and injustice to womankind 
by teaching that God requires polygamy, when the 
fact is that God made monogamy the natural form of 
marriage, and stamps this form of marriage on nature 
by making the number of each sex born to be prac¬ 
tically equal. Even at the present time there are people 
with fanatical or unbalanced minds who, if they have 
a religious bent, inveigh against God’s arrangement 
of marriage and the sexual relation, putting darkness 
for light and calling good evil. 

182 . Prostitution.—Another method by which 
the sexual nature has been degraded is by means of 
prostitution. This institution is truly “a depth of 
Satan” for the more highly civilized a people becomes 
the more prostitution prevails. It is practically un¬ 
known among savages who have not been corrupted 
by contact with civilization. A prostitute is a woman 
who abandons her body to a number of men without 
choice, for money, or, according to the definition given 
in Wharton’s Law Lexicon, a woman who indiscrimi¬ 
nately consorts with men for hire. Prostitution pre¬ 
vails especially in monogamous countries. Where 
marriage with more than one wife is prohibited by 
law many men make prostitution a substitute for a 
plurality of wives. Bad conditions in modern society 


DEGRADATION OF MANKIND 119 


make early marriage very difficult for many young 
men, and they make prostitution a substitute for mar¬ 
riage. Modern civilization has in these and other 
ways increased this evil until it is now worse than 
it ever was. 

183. Concerning prostitution a writer on moral sub¬ 
jects, the famous Paley, says: “Criminal intercourse 
of the sexes corrupts and depraves the mind and moral 
character more than any other single species of vice. 
The ready perception of guilt, the prompt and de¬ 
cisive resolution against it, which constitutes a virtu¬ 
ous character, is seldom found in persons addicted to 
these indulgences. They prepare an easy admission 
for every sin that seeks admission, and habits of 
libertinism incapacitate the mind for all intellectual, 
moral and religious pleasures.” Dr. Mark Hopkins, 
the famous educator, concurs as follows: “From the 
time of Sodom sins of licentiousness have been the 
chief cause of the corruption and downfall of nations. 
There is no ruin and degradation like that which these 
sins bring upon the woman, and there is no general 
debasement like that of a great city deeply infected 
with these vices and those which inevitably accompany 
them. It is in connection with these sins that man 
is capable of degrading himself below the brutes.” 

184. Great efforts have been made at various times 
and in many countries to suppress prostitution but 
always without success; indeed, most of the attempts 
have only made the matter worse. This evil may 
be mitigated by wise measures, but it cannot be cured 
until Christ’s Kingdom rules the world and the causes 
of sexual degradation have been removed. To remove 
them is beyond the power of man to accomplish. Pro¬ 
miscuous intercourse is very degrading to men, but it 
is still worse for women, because intercourse with 
more than one man contaminates the inmost nature of 


120 


MAN AND WOMAN 


a woman. ( See pars. 42 to 70.) The sexual relation 
has been so degraded by fallen mankind and men have 
lost to such a great extent all ideas of its sacredness, 
that few appreciate the evil of promiscuous intercourse 
and many look upon it as a matter of course that all 
men will indulge in it. Women are apt to pass a 
severe judgment on a fallen woman, and well-mean¬ 
ing men often think that such judgment against the 
woman who sins is too severe. Perhaps women do 
not make the distinction which they should between 
the girl who “has loved not wisely but too well” and 
the one who is promiscuously unchaste, but even at 
that they are not so far wrong in their severity. (See 

P ar - 53-) . , 

185. The proper exercise of the functions and ac¬ 
tivities of the sexual part of human nature is intimately 
bound up with the well-being of men and women and 
therefore its improper exercise cannot help being 
injurious. Intercourse unites the woman in one flesh 
with the man, and for this reason intercourse with 
more than one man mixes and confuses her physical 
and moral nature in a way that corrupts and debases 
her character. “It is fatal to the very soul of woman¬ 
hood.” Prostitution corrupts and destroys the char¬ 
acter of the females who are its victims and is 
degrading and demoralizing to the males who patron¬ 
ize them. It is one of the most corrupting and 
degrading institutions existing among fallen mankind, 
but its causes are so deep-seated, and so widespread, 
that human governments are powerless to suppress 
it. Yet it is absolutely necessary that it shall be sup¬ 
pressed before mankind can be raised above their 
present depraved plane of existence. The divine 
power of Christ's Kingdom can prevail against it by 
removing its causes, and bringing the sexual relation 
back to its normal and natural condition. 


DEGRADATION OF MANKIND 121 


186 . Prudery.—Still another means used by the 
Adversary to injure the minds of men and women in 
the matter of the sexual relation is prudery, which may 
be defined as affected severity in virtue; affected 
modesty; excessive scrupulousness iij speech or con¬ 
duct. The Old Testament does not hesitate to speak 
plainly about sexual matters and down to compara¬ 
tively recent times people were not afraid to use plain 
and blunt terms when the occasion required them; 
but of late years it has become the custom, especially 
in England and America, to avoid all reference to that 
highly important part of human physiology which 
relates to sex and, also, to consider that decency re¬ 
quires the complete muffling up of the human form, as 
if the beautiful bodies God gave mankind had some¬ 
thing vile and shameful about them. The attempt has 
been made to speak and act as if men and women had 
no bodies and there was no such thing as sex. “Evil 
to him who evil thinks.” The evil is not in our bodies 
or in sex, but in the minds of those who think evil 
thoughts. Sex, as God made it, is such a predominat¬ 
ing part of human nature that it is always asserting 
itself; it is impossible to evade it or ignore it, and this 
false modesty, this attempt to suppress all thought and 
speech about an all-pervading element, has an evil re¬ 
action. It has not increased sexual virtue. On the 
contrary, it has increased vice. 

187. This prudery or false modesty has caused a 
perversion of ideas about sex, and created a pruriency 
which has kept people’s minds on the very things 
which they pretended to ignore. It has kept young 
people of both sexes in ignorance of things which it 
is of the highest importance that they should know. 
It has cultivated evil thoughts instead of purity of 
mind by producing a fog of artificial mystery about 
the opposite sex, which has excited curiosity, as con- 


122 


MAN AND WOMAN 


cealment always does, and led to a secret dwelling of 
the mind on objects of sex that an open and natural 
treatment of the subject of sex, and a proper familiar¬ 
ity from infancy with the human form, would prevent. 

188. In this way the Adversary has turned the effort 
of good people to cultivate pure-mindedness and mor¬ 
ality against them, and made it an influence for evil. 
The true and effectual way to cultivate sexual virtue 
and purity of thought is to give every boy and girl a 
knowledge of what God intended the sexual relation 
to be, and a knowledge of sexual physiology and psy¬ 
chology, and to train them as they grow up in such 
a way that there will be no curious mystery about the 
bodies and functions of the opposite sex, to lead them 
to dwell on such things out of unsatisfied curiosity. 
There should be no prudish insistence on the conceal¬ 
ment of the limbs and other non-sexual parts of the 
body. Concealment only excites curiosity and atten¬ 
tion. The sexual relation in all its details should be 
spoken of freely and frankly, whenever there is proper 
occasion for speaking of it, as is the case among medi¬ 
cal men now. Sexual subjects should not be avoided 
on the theory that they are shameful, as is the present 
tendency to regard them, but they should be spoken 
of with reverence and dignity because they are sacred 
and important. 

189 . Plain Evidence of the Fall of Man.— 

Evolutionists give so little attention to the plain facts 
that surround us on every hand that they shut their 
eyes and claim that mankind have not fallen but have 
been rising. We have abundant evidence of the Fall 
of man because its terrible effects are everywhere 
present. “Darkness covers the earth and gross dark¬ 
ness the peoples/’ Poverty, hunger and nakedness, 
sickness and death, pain, misery and distress, crime, 
violence, war and oppression have so changed this 


DEGRADATION OF MANKIND 123 


beautiful earth (which God created for the human 
abode of peace and happiness), that many are glad 
when they can take refuge in the grave. Even in our 
country, the best in the world, evil is everywhere pres¬ 
ent but we have been so highly favored above every 
other portion of the earth that we do not appreciate 
the frightful condition of mankind in many parts of 
the world. Bishop Foster, of the Methodist Church, 
after an extended tour of the world gave the following 
description of the conditions which he found. 

190 . A Dark Picture.—“Call to your aid all the 
images of poverty and degradation you have ever seen 
in solitary places of extremest wretchedness, those 
sad cases which haunted you with horror after you had 
passed from them, those dreary abodes of filth and 
squalor: crowd them into one picture, and hang it 
over one-half the globe; it will fail to equal the reality. 
You must put into it the dreary prospect of hopeless 
continuance; you must take out of it all hope, all 
aspiration even. The conspicuous feature of heathen¬ 
ism is poverty. You have never seen poverty. It is 
a word the meaning of which you do not know. Think 
of it, not as occasional, not as in exceptional places of 
deeper misery, but as universal, continent-wide. Put 
into it hunger, nakedness, bestiality; take out of it 
expectation of something better tomorrow; fill Africa 
with it, fill Asia with it. 

191. “Put now into the picture the moral shading 
of no God, no hope; think of these miserable millions, 
living like beasts in this world and anticipating nothing 
better for the world to come. Paint a starless sky, 
darken all the past, let the future be draped in deeper 
and yet deeper night, fill the awful gloom with hungry, 
sad-faced men, and sorrow-driven women, and hope¬ 
less children:—this is the heathen world, the people 
seen in vision by the ancient prophet, ‘who sit in the 


124 


MAN AND WOMAN 


region and shadow of death/ a thousand millions in 
the region and shadow of death; the same region in 
which their fathers lived twenty-five hundred years 
ago, waiting still, passing on through life in poverty 
so extreme that they are not able to provide for their 
merely brute wants; millions of them subsisting on 
roots and herbs and the precarious supply that nature 
may furnish. Those of them living under forms of 
government and semi-civilization, which in a manner 
regulate property and enforce industry, after their 
tyrants have robbed them of their earnings, do not 
average for the subsistence of themselves and children 
three cents a day, or its equivalent—not enough to 
subsist an animal; multitudes of them not half fed, 
not half clothed, living in pens and sties not fit for 
swine, with no provision of any kind for their human 
wants. Ground down by the tyranny of brute force 
until nearly all traces of humanity are effected—these 
are the heathen, men and women, our brothers and 
sisters. 

192. “We see the great cities and the magnificence 
of the Mikadoes and Rajahs, and the pomp of the 
courts and the voluptuous beauty of landscapes—all 
of them transfigured by imagination and the defective 
glare in which books of travel invest them, and we 
are comforted. We think the heathen world is not in 
so bad a case after all; but this is a fatal delusion. 
The real picture lies in shadow. The miserable, grop¬ 
ing, sinful millions, without God and without hope, 
homeless, imbruted, friendless, born to a heritage of 
rayless night and doomed to live and die in the starless 
gloom—these are not seen; but there they are, gliding 
about in these death-shades, gaunt and hungry and 
naked and hopeless, near brute beasts. They are not 
in small numbers, crouching in the byways, and hiding 
themselves as unfortunates from their fellows; but 


DEGRADATION OF MANKIND 125 


they are in millions and millions, filling all those fancy 
painted lands, and crowding the streets and avenues 
of their magnificent cities, and appalling us, if we 
could but see them, by their multitude. There their 
fathers lived and died without hope. There they grind 
out their miserable lives. There their children are 
born to the same thing. 

193. 'That is the non-Christian world. It has great 
cities, great temples, magnificent mausoleums, a few 
pampered tyrants who wrap themselves in trappings 
of gold, but the glare of its shrines and thrones falls 
upon a background of ebon night, in which the mil¬ 
lions crouch in fear and hunger and want. I have 
seen them, in their sad homes and diabolical orgies, 
from the Bosphorus to the Ganges, in their temples 
and at their feasts, crouching and bowing before dumb 
idols and stone images and monkey gods; seen them 
drifting through the streets and along the highways; 
seen their rayless, hopeless, hungry faces, and never 
can the image be effaced from my memory.” Bishop 
Foster’s picture shows what sin and evil conditions 
have done to debase human beings who were created 
only a little lower than the angels. 

194 . The Habitations of Cruelty.—It is not 
long since the most enlightened countries were released 
from the fear of witches and evil spirits, and they are 
not entirely free from superstition yet; in fact, the 
spiritualists are trying to revive it. In many parts of 
the earth mankind are tormented by the Satanic fear 
of evil spirits, and of witches and of other supposed 
agents of the devil. This fear serves to keep them 
downtrodden and poor and ignorant. It is mainly 
due to this fear of witchcraft that the natives of 
Africa are kept in servitude by their chiefs and rulers 
and “witch doctors,” making the Dark Continent one 
of the worst “habitations of cruelty.” Dr. Owen 


126 


MAN AND WOMAN 


O’Neil, in his book, Adventures in Swaziland, relates 
that as a boy he was taken by his uncle on his first 
visit to Swaziland and the court of the reigning 
king, Buno. His uncle represented the Boer govern¬ 
ment, then under Paul Kruger. The Swazi tribe was 
warlike and powerful and the Boers feared it and 
paid tribute to the king. 

195. Firearms were to be kept from the savages, 
yet on this trip the uncle had a Mauser rifle and five 
thousand cartridges as a surreptitious present for 
Buno, who greatly desired the weapon; he told the boy 
to make the presentation. This is what followed: 
Buno had a parade of his warriors and a shooting 
match. He shot down seventeen of his warriors with 
twenty shots, and was enraged because he had missed 
three shots. The wounded men were at once stabbed 
to death with assegais. Buno then required the uncle 
to shoot and after him the boy. They did not dare 
to refuse or to miss with evident intention. But Buno 
won the match. That night there was a celebration, 
at which warriors fought to the death with their 
clubs, the wounded again being speared. Then young 
women were cut open alive. Such were the conditions 
before British control was established. 

196 . The Groaning Creation.—Wild beasts do 
not show such fiendish and unreasoning lust for 
cruelty, bloodshed and the destruction of their own 
kind as men have shown, so far have they fallen and 
so depraved have they become. The habitations of 
cruelty have not been confined to Darkest Africa, 
nor to the savage tribes of other continents who vent 
a diabolical rage on their enemies and delight in tor¬ 
ture. Think of the long centuries of Europe, when 
in the administration of the law men exercised their 
ingenuity in inventing instruments of torture; tearing 
the bodies of their fellowmen on the rack, crushing 


DEGRADATION OF MANKIND 127 


their fingers with the thumb-screw, or their knees with 
the iron boot; devising fiendish ways of putting them 
to death, such as crucifixion and burning. Then think 
of the cries and tears of little children who were 
cruelly treated in past generations, even by affectionate 
parents, and daily beaten by their teachers who seemed 
to regard children as natural objects of their brutal¬ 
ity. Slaves have been horribly treated, not only within 
our own memory in this “free” country, where they 
were of a different race from their owners, but in 
all past ages, when they were often of the same race 
as those who visited their demoniac cruelty on them. 
What a retribution awaits multitudes of slave owners, 
when the Millennial Judgment Day commences, for 
their treatment of slaves, “the poor who had no 
helper,” when in their power. 

197. But nothing, even among the wildest savages, 
has ever exceeded the fiendishness of the ecclesiastical 
persecutions perpetrated by that monstrous system 
which counterfeited the name of Christianity and was 
in power for centuries in Europe, where it crushed 
all mental and spiritual growth and produced the Dark 
Ages. It kept up a relentless and persistent reign of 
terror in which millions of men, women and children 
were tortured or put to cruel deaths. After the Refor¬ 
mation some of the Protestant sects, when they had 
the power, imitated the Mother Church by persecuting 
fellow Christians, as when Claverhouse and his dra¬ 
goons drove the humble Scotch Covenanters to the 
forests and caves, or shot them down in their own 
dooryards before the eyes of their wives and children, 
because they would not submit to the prelacy of the 
Established Church. What a prolonged hell of woe 
so-called Christians have produced under the pretense 
of driving people to heaven. The real object was to 
establish the ecclesiastical bosses in power, and to 


128 


MAN AND WOMAN 


gratify that Satanic desire to domineer over and 
exploit those weaker than themselves, which actuates 
so many fallen members of the human race. 

198. Outside of religious tyranny also, the strong 
have oppressed the weak, enslaving them and com¬ 
pelling them to labor for nothing by means of the 
whip and torture. The nobles and their armed and 
idle followers robbed the workers of their earnings, 
reducing them to a miserable subsistence in huts and 
hovels, that their oppressors might revel and riot in 
coarse luxury. The whole creation groaneth and tra- 
vaileth in pain together even until now. In sickness and 
death, war, famine and pestilence, the dread horse¬ 
men of the Apocalypse are yet riding over the earth; 
the great World War itself produced a time of trouble 
such as never before has been since the world began its 
troubled downward course on “the broad road that 
leadeth to destruction.” 

199. I have not mentioned the so-called natural 
evils, such as storms, floods, earthquakes, death-deal¬ 
ing conflagrations, the hourly bereavements and 
mourning in every land—“Rachel, weeping for 
her children, and cannot be comforted.” The 
long dark night of the reign of evil, which started 
when Satan seduced the first pair and brought death 
into our world and all our woe, has surely been a 
spectacle for angels and men, of the exceeding sinful¬ 
ness of sin and selfishness, a spectacle sufficient to 
convince the whole universe that only in harmony with 
God can happiness be found and to make all mankind 
long for the commencement of His Kingdom. These 
evils do not naturally belong to man as God designed 
him to be. They are the result of the Fall of man and 
will not always last. The Evolutionists teach that 
all this sin and misery will continue for thousands of 
years. In spite of its whitewash and boast of superior 


DEGRADATION OF MANKIND 129 


knowledge, theirs is a doctrine of despair which must 
delight Satan. But it is a false science and a fad 
that will hide itself when the light of Christ's King¬ 
dom illumines the earth. The reign of evil is nearly 
over. Soon the Kingdom of Christ will reveal the 
glory of Jehovah and the excellency of our God. He 
will come and save us from all evil. The Highway 
of Holiness will be opened up that all who will may 
walk thereon and not err; everlasting joy shall be upon 
our heads, sorrow and sighing shall flee away. 


VII 


The Divine Plan of the Ages 

200. The hideously depraved condition of the world 
would cause us to despair if the dark picture were not 
relieved by the promise of help and deliverance which 
the Plan of God gives us as it is revealed in the Bible. 
To understand this Plan it is necessary to notice that 
the time during which God is working out His Plan in 
regard to mankind He has divided into ages, and His 
Plan is a “Plan of the Ages.” His method of dealing 
with mankind differs in each age. Each age has its 
own special work and all will combine to bring about 
the great consummation at the end of the ages. Time 
periods are a prominent feature in God’s arrangements 
for the universe. He has a fixed date for the carrying 
out of each part of His Plan. Everything occurs ex¬ 
actly at the time which God set for it, and the order of 
things is never changed. Spring, summer, fall and 
winter follow each other in the same order every 
year. He sends the earth on a five-hundred-million- 
mile journey around the sun annually, and it always 
gets back to the starting point on time. It is never 
a minute late. Time periods control the course of 
events among living creatures also. The hatching of 
eggs, the gestation of animals and the growth of 
plants, are all arranged according to a time schedule. 
It is the same with God’s dealings with mankind. 
He does everything on time. For example, God had 
planned the exact length of time which the Children 
of Israel should remain in Egypt, and at the end of 
the four hundred and thirty years, the very day the 


DIVINE PLAN OF AGES 


131 

time was up, they marched out, in spite of all delays 
and hindrances. '‘And it came to pass at the end of 
the four hundred and thirty years, even the self-same 
day it came to pass, that all the hosts of Jehovah 
went out from the land of Egypt.” (Exod. 12:41.) 

201. God has arranged all His plans in regard to 
the earth and its human inhabitants according to a 
series of time periods, or ages. These are frequently 
called days in the Bible, as for instance the days of 
Creation. The "days” of Creation described in the 
first chapter of Genesis were periods of seven thousand 
years each, or forty-two thousand years in all, ending 
with the creation of man. These creative days were 
not geological periods; they were historical periods. 
They correspond more or less closely with geological 
periods, and geology corroborates the history given 
in Genesis, yet the Bible is not a book on geology, but 
of history. The events of Creation are related from 
an historical standpoint, and not from a geological 
standpoint. 

202 . The Creative Periods.—The six creative 
periods, occupying forty-two thousand years, ended 
with the creation of man, for whom all the preceding 
work had been a preparation. Then commenced the 
seventh period, the Sabbath of God’s great creative 
week, and during this Sabbath Day the Lord rested 
from all the work which He had made. (Gen. 2:2-3.) 
That is, He ceased from His creative activity. Since 
the creation of man God has created no new animal 
or plant, and has started nothing new on earth. This 
shows the falsity of the Evolution theory of Creation, 
for if Evolution had been doing the work. Creation 
would have continued, and many new animals and 
plants would have appeared after man’s advent upon 
earth, but there have been none. What God has done 
since the creation of man is to sustain all He has 


132 


MAN AND WOMAN 


created, and govern and control it. He gave the do¬ 
minion of the earth to Adam and Eve and directed 
them to take up their creative work of filling the 
earth with the foreordained number of human beings, 
and of subduing the earth and bringing it into order, 
and under cultivation so as to fit it for man's ever¬ 
lasting habitation. ‘‘The earth hath He given to the 
children of men.” (Ps. 115:16.) He has given the 
earth to the children of men in order that they may 
occupy it forever as their home, and rule over it, 
and over all earthly creatures lower than themselves. 

203. This seventh day, or period, is divided into 
seven subordinate periods, or days, of one thousand 
years each, of which the week, as described in Exodus 
20:8-11, is a type, or prophetic symbol. For six of 
these “thousand-year-days” man was condemned to 
labor and toil, and to endure evil, but the seventh 
thousand-year-day is earth's great Sabbath Day of rest 
and peace, during which Christ will reign and restore 
all things to the perfection lost when Adam was driven 
out of Eden. 

204. In carrying out His Plan for the salvation of 
mankind God has divided the seventh period into 
ages, as well as into days. The ages are not, like 
the days, each of the same length and there are five 
of them, not seven; but the last age ends at the same 
time as the last day. The first of these ages was the 
period from the creation of Adam to the Flood, a 
period of one thousand, six hundred and fifty-six 
years. The second period was the Patriarchal Age, 
extending from the Flood to the death of the last 
Patriarch, Jacob. The third was the Jewish Age, the 
fourth was the Gospel Age, and the fifth and last is 
the Millennial Age, commencing when the Gospel 
Age ends and continuing for one thousand years, be¬ 
ing the same period as the seventh day. In this last 


DIVINE PLAN OF AGES 


133 


day, or age, Christ’s Kingdom will rule the earth and 
bless all its families. (Gen. 28:14.) This last age 
of the great Plan will be followed by the glorious, 
everlasting Ages To Come, when the earth will be 
Paradise Restored. To each age God has assigned its 
own special part of the work to be done in accom¬ 
plishing His Plan of the Ages, which is to restore 
mankind to perfection and bring them into harmony 
with God. Bible chronology, prophecy, and the course 
of events combine to show that this last one of the 
great time periods, extending from the creation of 
Adam to the end of the Millennium, is a day of seven 
thousand years, and this is good evidence that the 
previous six creative days were each of seven thousand 
years also. (C/. par. 202.) 

205. From this it follows that the processes of crea¬ 
tion, the history of which is given in the book of 
Genesis, commenced forty-two thousand years before 
the creation of man, and that Adam was created a 
little more than six thousand years ago. This does 
not mean that the whole universe was created only 
forty-two thousand years before man. It means that 
at that time God commenced preparing the earth for 
man’s habitation. Our sun and its system of planets, 
including our earth, existed before that, but the earth 
was in a “waste and void” condition. (Gen. 1:2.) The 
solar system may have existed hundreds of thousands, 
or even millions of years before that for anything we 
know; but it was then that the operations commenced 
by which the earth was made a fit abode for mankind 
and a place for the dominion of man and woman, 
earth’s king and queen. 

206 . Evolution Guesswork.—The claim which 
the Evolution theorists make, that it may have been 
millions of years since man appeared on the earth, 
is a false theory without foundation on fact. It is 


134 


MAN AND WOMAN 


merely preposterous guesswork. They claim this 
fabulous extension of time in order to cover up the 
glaring sophistries of their arguments in support of 
the Evolution theory. It is easier for them to believe 
an absurdity if they put it back millions of years in the 
past. There are no scientific data by which the period 
of man's existence can be definitely determined; sci¬ 
ence can do nothing except guess at it. There are 
no facts known which really contradict the date given 
by Bible chronology for Adam’s creation, no matter 
what boastful claims those who have made Evolu¬ 
tion their religion may make. Theirs is a “science 
falsely so called.” The time is now here when the 
prophecy is fulfilled that the wisdom of the wise 
would perish; for, as St. Paul says, they became vain 
in their reasonings and, professing themselves to be 
wise, they became fools, and God sends them a work¬ 
ing of error that they should believe a lie. The Evolu¬ 
tion theory is a confused fallacy which has “poisoned 
all the wells of truth,” as the Duke of Argyle said 
years ago that it would do. The scientific facts which 
demonstrate the fallacy of Evolution have been pre¬ 
sented by such masters of scientific knowledge as 
Agassiz, Dawson, the Duke of Argyle, and others, 
and their facts and arguments have never been ans¬ 
wered. It is impossible to go into the details of the 
subject in the space of this discussion, and for the 
details and proofs of Bible chronology I must refer the 
reader to the book, The Time Is at Hand, described 
in the Appendix to this volume. 

207 . God’s Foreordained Plan of Salvation.— 
God created the first human pair and placed them in 
Paradise, the Garden of Eden, and commenced their 
testing and training to fit them for everlasting life 
on earth. They failed to stand the test and forfeited 
their lives by disobedience. ( See par. 134 to 162.) God 


DIVINE PLAN OF AGES 


135 


had taken forty-two thousand years to prepare the 
earth for man but this looked as if God’s plan to 
people the earth with a race of perfect men and women 
was a failure at the very start; but God foreknew that 
the first pair would fail to pass the test and before 
creating man He had formed a Plan of Salvation that 
would remedy their failure. (I Cor. 2:7; Eph. 1:4.) 
The Plan was “made before the foundation of the 
world,’’ and by it the Only Begotten Son of God (the 
Logos, or Word of God) who in the fulness of time 
was to become “the man Christ Jesus” (I Tim. 2:5) 
was to take upon himself human nature and “be found 
in fashion as a man.” (Phil. 2:5-11.) As a man He 
would successfully endure the trial in which Adam 
had failed and thus be enabled to purchase back the 
life which Adam had forfeited and make conditions 
so much more favorable that the original Plan, for 
having the earth filled with a race of perfect human 
beings worthy of everlasting life on earth, would be 
completed and accomplished in a way which would 
redound much more to the glory of God and the good 
of mankind, than if Adam had not failed. To com¬ 
fort Adam and Eve the Lord imparted to them some 
knowledge of this Plan and inspired them with hope 
by telling them of a mysterious “seed of the woman” 
who would defeat the Adversary and “bruise his 
head.” (Gen. 3:15.) But the Plan in its fulness was 
kept a mystery until Christ came to bring life and im¬ 
mortality to light. (Eph. 1:9; 3:9; Rom. 16:25; Col. 
1:26.) On this subject read Chapter V of The Plan 
of the Ages. 

208. The Plan of the Ages required time for its 
execution. The evil which Satan and fallen man had 
introduced into the world was to be permitted to run 
its course for six thousand years, but at the com¬ 
mencement of the seventh thousand-year period 


136 


MAN AND WOMAN 

Christ’s Kingdom was to be set up and the reign of 
evil gradually brought to an end, occupying one thou¬ 
sand years in the work. The six thousand years inter¬ 
vening between the Fall of Man and the setting up. o 
Christ’s Kingdom was utilized to impart to mankind 
and also to the angels and all the intelligent beings in 
the universe, the lesson they needed to show them 
“the exceeding sinfulness of sin.” In this interval 
man was permitted to try all manner of methods for 
bettering his condition, in order to teach him his utter 
inability to govern the world in justice, or secure 
peace and happiness while in rebellion against God. 
This long period of time was also necessary in order 
to prepare the world for the advent of the Messiah, 
the Savior. Space will not permit a detailed history 
of the progress of God’s Plan of Salvation. For this 
I must again refer the reader to The Plan of the Ages , 
but the Plan gradually progressed and developed 
through the Patriarchal and Jewish Ages until the due 
time for the advent of Jesus Christ came, four thou¬ 
sand, one hundred and twenty-eight years after the 
creation of Adam. 

209 . The Man Christ Jesus.—While upon earth 
at His First Advent, Jesus was a perfect man, “the 
man Christ Jesus,” but He was not an ordinary man; 
He was not a descendant of Adam, as all other men 
are. His Father was not Adam nor any son of Adam, 
but Jehovah, God the Father. His mother was the 
Virgin Mary and, as the Lord told Joseph, “that which 
is begotten in her is of the Holy Spirit.” (Matt. 1:20.) 
If He had been a descendant of Adam He could not 
have redeemed Adam and his race from death, because 
He would have been under the sentence of death Him¬ 
self. His life after His birth from the Virgin Mary 
was not His first existence. He had pre-existed in 
heaven, and His name there was the Logos, the Word 


DIVINE PLAN OF AGES 


137 


of God. (John 1:1.) Before He experienced this 
change of nature and became man He was “the first 
born of all creation” (Col. 1:15), and “the beginning 
of the creation of God.” (Rev. 3:14.) He was the 
only being directly created by Jehovah, and was thus 
in a special sense the Only Begotten Son. (See par. 
96 to 98.) Jehovah employed Him as His Agent in 
creating all other things, for “all things were made 
through Him” (John 1:3), and “without Him was 
not anything made.” The work of creation was 
not done in Plis own name or by His own power but as 
the agent and representative of God the Father, Jeho¬ 
vah. This Only Begotten Son is the image of the in¬ 
visible God, for in Him were all things created, in the 
heavens and upon the earth, things visible and things 
invisible, whether thrones or dominions or principali¬ 
ties or powers; all things have been created through 
Him, for it was the good pleasure of the Father that 
in Him should all the fulness dwell. (Col. Chapter 1.) 

210. In His pre-human existence the Logos was the 
highest created being in the universe, and He was given 
a position of power and dignity next to Jehovah, but 
He surrendered His exalted office and His spirit nature 
as the highest archangel in order to become a man, 
that by so doing He might ransom the whole human 
race from death. (See The Atonement, Chapter III, 
described in the Appendix of this volume.) Like 
Adam, Jesus was tested and tried but, unlike Adam, 
He stood every test successfully, even the most severe 
tests to which a perfect man could be put, and at the 
age of thirty years, the age of full manhood, accord¬ 
ing to the Law, He had won Jehovah’s approval as a 
perfect man. God’s verdict was announced when the 
voice from heaven declared, “This is My beloved Son, 
in Whom I am well pleased.” (Matt. 3:17.) Adam 
failed and brought upon himself the sentence of con- 


MAN AND WOMAN 


138 

demnation and death, but the man Christ Jesus suc¬ 
ceeded and won the approval of Jehovah, obtaining 
the right to everlasting life on earth as a man, as a 
human son of God. 

211 . Ransomed from the Grave.—However, He 
did not use for Himself His dearly bought right and 
privilege of everlasting life on earth as a man. He 
made an agreement, a covenant, with God the Father, 
to surrender His perfect human life, that is to die, on 
the condition that Adam, and with him Adam s race, 
should be brought back from the grave by a resurrec¬ 
tion; that they should be given a second life on earth 
and a trial and testing to determine their worthiness 
or unworthiness for everlasting life in Paradise. 
Jesus bought Adam and his race by paying their ran¬ 
som. It was a common custom in the wars of the 
Middle Ages to hold prisoners of war for ransom. 
The captured nobleman was put in prison, and re¬ 
leased only when his friends had paid a large sum to 
his captors. Adam had died and was in the prison- 
house of the grave. Jesus paid his ransom and in 
this way redeemed him from the grave, paying a life 
for a life. (Exod. 21:23.) Adam and most of his 
race are dead; they have ceased to exist and can only 
be brought out of the death state by a resurrection; 
but because, under His covenant with Jehovah, Jesus 
gave His life in exchange for Adam’s life, Adam, and 
his entire race represented by him, will receive a 
resurrection. The hour will come when all in the 
grave will hear the voice of the Son of God, who ran¬ 
somed them from the grave, and will come forth. 
(John 5:28.) God, Who had power to create them, 
has power to give them life again. They will come to 
life again right here on earth, not in heaven or on some 
other planet, and as human beings, not as angels, 
because they were human beings when they died and 


DIVINE PLAN OF AGES 


139 


dying, ceasing to exist, could not change them to 
something else. Sometimes it is said that Jesus paid 
Adam’s penalty, but this is not an accurate way of 
speaking when we try to understand the philosophy 
of the Ransom. No one can pay a criminal’s penalty 
for him. It is only a civil debt that one can pay for 
another. If one man commits a murder and another 
man is hanged for it, that does not release the mur¬ 
derer from his guilt nor from his liability to the 
penalty of death. Jesus paid a life for a life, thus 
paying a “ransom,” which means an equivalent price. 

212. When Adam and all mankind come back from 
the grave they will find conditions greatly changed. 
Instead of the present prevalence of evil, with Satan 
as Prince of this World, the earth will be under the 
Millennial Reign of Christ, and conditions will be so 
favorable that they will be able, if they so will, to 
develop characters making them fit and worthy for 
everlasting life, and will not need to die again. When 
the time comes for the restoration of the favorable 
conditions which prevailed in Eden it may not be 
necessary for all men, who will then be alive, to enter 
the grave and wait for a resurrection, as has so far 
been the case. They may gradually become healthier 
and more youthful until finally they reach the stage of 
physical perfection which belonged to Adam before 
the Fall. In the Book of Job 33:24-26,^ are given a 
description of this process. “Then He is gracious and 
saith, deliver him from going down to the pit (that is, 
the grave), I have found a ransom. His flesh shall 
become fresher than a child’s; he returneth to the days 
of his youth.” However, all who refuse to improve 
the opportunity to develop good characters, and in¬ 
corrigibly persist in following evil, zvill die again. 
This will be for them a second death. From the 


140 


MAN AND WOMAN 


second death there is no resurrection. They will for¬ 
ever cease to exist. 

213 . The Little Flock.—When Jesus came to 
earth at His First Advent as the man Christ Jesus He 
came for the purpose of paying the ransom of Adam’s 
race. He did this nearly two thousand years before 
the time set in the Plan of God for the commence¬ 
ment of His Millennial Reign, because there was an 
important work to be done in this interval essential 
to the carrying out of the Divine Plan; a work which 
occupies the time between His First and Second Ad¬ 
vents. This work consists in the selection (or elec¬ 
tion) of a comparatively small number of the human 
race (a “little flock” Jesus called them), to be His 
Bride, or according to another analogy, to be the Body 
of which Jesus is the Head. These receive a change 
of nature at the Resurrection; they become spirit 
beings and are associated with Christ in His Millennial 
Reign. (For a full account of this elect class see The 
Plan of the Ages, Chapter V, and The Atonement.) 
That work has been finished and the time is close at 
hand for the setting up of Christ’s Kingdom in power 
and glory. (See The Time Is at Hand.) We learn 
from Bible chronology that we have almost reached 
the point on the stream of time when the new dispen¬ 
sation will begin. 

214 . Locating Ourselves on the Stream of 
Time.—We keep a record of the course of time 
by taking the year Christ was born and calling that 
year, the Year One. Since that year 1922 years have 
passed and been completed, and we call the present 
year, the year of Our Lord 1923, and mark it A. D. 
1923, because the letters A. D. are the initials of the 
Latin words anno domini which mean “in the year of 
the Lord.” We mark the time before Christ was born 
by counting backwards from the Year One, and call 


DIVINE PLAN OF AGES 


141 

them the years before Christ and mark them B. C. 
which are the initials of the English words “Before 
Christ.” The first year previous to the birth of Christ 
is 1 B. C, two years before Christ is 2 B. C. and so 
on, counting the years backward until we reach the 
year Adam was created, which was 4128 years before 
Christ was born. Thus we say Adam was created 
4128 B. C. 

215. Secular history gives us correct dates only 
back to the year 536 before Christ (536 B. C.). This 
was the year that Cyrus established his kingdom at the 
city of Babylon. Some writers make a display of 
dates beyond that, but they only figure them out or 
guess at them from things found in Egypt and Baby¬ 
lon, on which no reliance can be placed. It is only the 
Bible that gives us the information needed to cover 
the time from 536 B. C. to the year Adam was created. 
The Bible commences with Adam and gives the num¬ 
ber of years from his creation down to 536 B. C. by 
recording the ages of certain men, giving the number 
of years’ reign of the kings of Israel and in various 
other ways. For instance, the Period of the Judges, 
which is left uncertain in the Old Testament, is given 
as four hundred and fifty years in the New Testament. 
The Bible commences with Adam and follows the 
years down, but in books of history the order is usually 
reversed and the years are numbered backward from 
A. D. 1, to Adam. Instead of calling the year Adam 
was created the Year One of the world, it is usually 
called 4128 B. C. The Bible record stops at the very 
year when reliable history takes up the record and car¬ 
ries it down to the present time. This is a striking 
fact which shows that God has arranged it by His 
providential oversight, so that we can know exactly 
how long it has been since Adam was created and learn 
how near we are to Christ’s Kingdom. 


142 


MAN AND WOMAN 


216. We do not have room here for the details of 
Bible chronology. You will find them in the book, 
The Time Is at Hand. The Bible shows that from 
the Creation to the Flood was a period of one thou¬ 
sand six hundred and fifty-six years. From the Flood 
to Abraham was four hundred and twenty-seven years. 
From Abraham until the Israelites left Egypt was four 
hundred and thirty years. After leaving Egypt it was 
forty-six years before they got possession of the land 
of Canaan. In Canaan they were ruled by judges for 
four hundred and fifty years, and by kings for five 
hundred and thirteen years more. Then they were 
held captive in Babylon for seventy years and the Land 
of Israel was left desolate for that time. The seventy 
years’ “Desolation of the Land’’ ended with the first 
year of Cyrus who set them free. History shows that 
this was five hundred and thirty-six years before 
Christ. Adding together all these periods shows it is 
exactly four thousand one hundred and twenty-eight 
years from Adam to Christ. 

217. The Bible reveals to us that it was God’s plan 
to allow six thousand years to pass after Adam’s crea¬ 
tion and then to set up the Kingdom of Christ to rule 
during the seventh thousand-year period. Therefore, 
it is important for us to know when the six thousand 
years ended. If you add one thousand eight hundred 
and seventy-two years after Christ to the four thou¬ 
sand one hundred and twenty-eight years before Christ 
it will make exactly six thousand years as the time 
from Adam’s creation to A. D. 1872. Hence the six 
thousand years ended with the year 1872, and since 
that year we have been living in the seventh thousand- 
year period in which Christ’s reign is to take place. 

218 . The Kingdom Is Near.—The above calcu¬ 
lation gives us one of the proofs that Christ’s King¬ 
dom is near. The Bible shows the same thing in 


DIVINE PLAN OF AGES 


M3 


another way, by means of the Jubilee cycles which God 
commanded the Jews to keep. Every fifty years they 
were commanded to keep one year as a Jubilee. In 
this Year of Jubilee all Jews in bondage were to be 
set free, and if any had lost their farms the land was 
to be given back to them. It was to be a year of peace 
and rest and rejoicing, and of restoring to men what 
they had lost. In this way God made the Jubilee a 
type, or picture, of the good times coming for the 
world and all mankind when Christ shall reign. The 
Jews were commanded to keep one year in fifty in this 
way until seventy of the Jubilees had been kept, and 
then Christ’s Kingdom would commence and make 
those things a reality of which the Jubilee was a pic¬ 
ture. 

219 . The Kingdom of God at Hand.—You must 
go to The Time Is at Hand for a full account of these 
Jubilee periods, and the way in which they were kept, 
but in one way they showed that Christ’s Kingdom 
would begin in 1874. In that year He came back to 
earth as an invisible and divine spirit being and since 
then He has been preparing the world for His reign 
by tearing down the old order of things and causing 
the fall of all “the kingdoms of this world.’’ (Jer. 
25:15-31*) The Jubilee cycles, then, show that 
Christ’s visible and fully set-up Kingdom may be ex¬ 
pected to commence in A. D. 1925; because the Jews 
entered Canaan one thousand five hundred and 
seventy-five years before Christ and the keeping of 
seventy Jubilees, fifty years apart, would extend over 
a period of three thousand five hundred years. Tak¬ 
ing one thousand five hundred and seventy-five years 
from three thousand five hundred years leaves one 
thousand nine hundred and twenty-five years to be ful¬ 
filled after Christ, which brings us to A. D. 1925 as the 


144 


MAN AND WOMAN 


year for the setting up of the Kingdom of God on the 
earth. 

220. As stated above, the Jubilee periods show that 
Christ was present as an invisible spirit being and 
commenced preparing for His Kingdom on earth in 
1874. One of the things He has been doing since then 
has been the reaping of the harvest of the Gospel 
Age. (Matt. 13:30; Rev. 14:15.) The Time Is at 
Hand gives evidence that this Harvest Period was one 
of forty years, extending from 1874 to 1914. This 
Harvest Period finished the work of the Gospel Age 
and opened up the work of the New Age. 

221. The Times of the Gentiles.—In still 
another way the Scriptures show us that Christ s 
Kingdom is near by giving us the length of a period 
of time called the Times of the Gentiles. (Luke 
21:24.) In the year 606 B. C. God sent the prophet 
Daniel to Nebuchadnezzar, King of Babylon, to notify 
him that the God of Heaven had given him a king¬ 
dom. (Dan. 2:37.) The Babylonian kingdom was 
to rule the most important parts of the earth for a 
number of years and then be succeeded by the kingdom 
of Persia; Persia was to be succeeded by the kingdom 
of Greece, and Greece was to be followed by the em¬ 
pire of Rome. These four empires were to be per¬ 
mitted to rule successively over the important parts 
of the world for a period of two thousand five hundred 
and twenty years and at the end of that time the last 
one was to be destroyed, and the Kingdom of Christ 
succeed it and rule the whole earth for one thousand 
years. This period of two thousand five hundred and 
twenty years is the “Times of the Gentiles.” The 
prophecies foretold that the last of the four Gentile 
kingdoms would divide into several divisions, and were 
fulfilled when the Roman Empire divided into the na¬ 
tions which make up modern Europe. In this way the 


DIVINE PLAN OF AGES 


145 


Roman Empire has continued, represented now by the 
nations of modern Europe, and is at present in the 
process of breaking up by means of the World War 
and the revolutions and other disturbances which are 
following it. 

222. This two thousand five hundred and twenty 
year period commenced 606 B. C., leaving one thou¬ 
sand nine hundred and fourteen years to be fulfilled 
after Christ, making the year A. D. 1914 the end of 
the period. At that date the lease of power given to 
the Gentile kingdoms expired; but these Gentile king¬ 
doms, represented by the nations of modern Europe, 
would not give up their power of their own accord. 
They were in possession and it was necessary to eject 
them by force. For this purpose God permitted the 
great World War to commence at that exact date, and 
the War, the revolutions and anarchy, the famines and 
pestilences and all the woes which are following the 
War, are wrecking all the kingdoms and empires of 
the world. “All the kingdoms of the world, which are 
upon the face of the earth, shall drink of the cup of 
God’s wrath, because of the sword I will send among 
them, and they shall drink and reel to and fro and be 
mad and fall and rise no more. (Jer. 2 5 : I 5 " 3 ^-) 
All the strong nations will be taken out of the way and 
in their place Christ’s Kingdom will be set up and rule 
the whole world. 

223 . Thy Kingdom Come.—From the Scrip¬ 
tures we learn that since 1872 we have been living in 
the seventh thousand-year period in which Christ’s 
Kingdom is to rule the earth. In 1874 His Second 
Presence commenced and since that year has been ac¬ 
complished the harvest work which closed the Gospel 
Age, ending in 1914. The Times of the Gentiles 
ended the same year and the great World War com¬ 
menced, starting a time of trouble such as has never 


MAN AND WOMAN 


146 

before been on earth since the creation of the world, 
such a tribulation as shall never be again. (Matt. 
24:21; Dan. 12:1.) In time it will clear all human 
governments off the face of the earth which would 
otherwise obstruct the establishment of the Kingdom 
of God. Satan’s power and activity will cease and 
the kingdom of this world will become the Kingdom 
of our Lord and His Christ. (Rev. 11:15.) We can¬ 
not be sure of the exact date when Christ’s Kingdom 
will commence openly to rule the earth in power and 
glory, but certain Scriptures would seem to hint that 
it may be in 1925. 

224 . The Restored Earth.—Many people have 
experienced so much of the care and trouble of earthly 
life under present evil conditions that they do not 
want to hear that their future life is to be on this 
planet. They want to find better conditions and they 
have been told that only in heaven can better condi¬ 
tions be found; therefore they dream of heaven and 
say that they want to go there. But when they picture 
heaven in their minds they really picture the restored 
earth, for the Scriptures declare that God gave this 
beautiful earth to the children of men for an ever¬ 
lasting habitation, and all men and women would en¬ 
joy living on this earth if the conditions were only 
right. In order that everybody may be contented and 
happy here the conditions must be such that all men 
will have a supply of wholesome, life-sustaining food. 
They will also need clothes for protection and orna¬ 
ment and each pair will want a home of their own. 
All will want interesting employment, with short hours 
and without danger to life or health. They will want 
opportunities for recreation, and leisure to learn about 
the interesting things in God’s wonderful world by 
means of travel, or by books and pictures, or through 
instruction by men who know. 


DIVINE PLAN OF AGES 


147 


225. They will want security from criminals who 
might injure them in person or property. They will 
want a government that will enforce justice, so that no 
one can deprive them of any part of their earnings or 
of their rights. They will want peace on earth. There 
must be no devastating armies sweeping over the earth 
like a flood, burning, killing, outraging, no Kaiser to 
make cannon-fodder of them and no occasion for 
calling them to the ranks to be mangled or killed in 
resisting the onslaught of the hordes of such a Kaiser. 
They will want all mankind to feel friendship and 
brotherhood and do the square thing by each other so 
that it will be like one big, united family over the whole 
earth. No political party, no human government can 
bring these conditions, nor any church system, or 
socialism, or any other ism, can bring them. Only 
the Kingdom of God can do it, and may it come soon, 
for if present conditions continue the earth will be¬ 
come a desert and mankind will relapse into barbarism 
and savagery until exterminated. 

226. For six thousand years mankind have strug¬ 
gled to remedy these things, but have always failed. 
In their endeavor to establish peace and justice on 
earth they have tried every possible form of human 
government, from pure despotism to a Soviet social¬ 
istic state, but all in vain. Any man who has a knowl¬ 
edge of conditions and of history and can think 
clearly, can see that it is only divine wisdom and 
power that can establish the world-wide government 
the earth needs, and remedy the evils that have been 
accumulating for six thousand years. Divine wisdom 
has planned the very government the helpless earth 
and groaning mankind need, and divine power will 
put it into operation, and that soon. It will be a world 
government to which all other governments must 


148 MAN AND WOMAN 

subordinate themselves, the American Republic as well 
as the rest. 

227 . A World-Wide Government.-Present 

conditions convince us that nothing short of a world¬ 
wide government can remedy present evils. Even be¬ 
fore the War the world found it could not get along in 
the old way, separated into numerous nations, inde¬ 
pendent and frequently hostile, each ready to gain an 
advantage by injuring the other. Modern conditions 
have so knit together the whole round world that what 
affects one nation affects all. Events in China have a 
serious influence on the people of the United States. 
China is closer to us now than Georgia was to New 
York when the American Union was formed. 
Seventy-five years ago the vast populations at our 
antipodes, China, Japan and Korea, did not know of 
our existence, but now they are our close neighbors 
and we must reckon with them every day. Our busi¬ 
ness'prosperity and our peace are affected by the con¬ 
dition of the nations of the other continents. The 
devastation of Europe brings hard times here, and 
every war there involves the United States. 

228. Before the War the leading nations found that 
they must act together, and they attempted to do this 
by means of commercial treaties, postal unions, arbi¬ 
tration treaties and concerted action about critical 
matters that threatened the peace of the world. The 
Great War showed how' utterly inadequate these 
makeshifts were and proved that all treaties between 
nations are only scraps of paper when the blood-thirst 
of war sets armies in motion. 

229 . Vain Hopes and Plans.—The cataclysm of 
the World War has destroyed all our old hopes and 
plans and in an effort to save civilization from wreck 
men are endeavoring to set up some central authority 
to control the world. The flood of war has over- 


DIVINE PLAN OF AGES 


149 


whelmed Europe, and her people are trying to build 
a League of Nations which, like a new Tower of 
Babel, they hope will save them from the flood. 
Drowning men will grasp at straws and the leaders 
of Europe are turning to the League as their last 
hope to save the world from ruin and mankind from 
despair. It is a vain hope. The wisdom of the wise 
of this world has perished and this last and only plan 
they can think of will prove a broken reed. They are 
ignorant of the Plan of God and they disbelieve the 
promise of Christ’s Kingdom, so they hope to establish 
a world-wide government by human means; but the 
task is utterly beyond human power. The nations are 
all animated by hatred and suspicion of each other. 
Even the Allies that fought so harmoniously against 
the devastating Germans who threatened to devour 
them all, find it hard to keep from fighting each other 
now that the danger from their terrible foe has been 
removed. Even if a League of Nations could main¬ 
tain peace, peace alone would not be sufficient to rem¬ 
edy present evils. A world kingdom must do more 
than keep nations from fighting. There might be 
peace and still the strong could oppress the weak, the 
poor still be destitute, and men be compelled to endure 
grinding toil to provide a scanty living for their fami¬ 
lies, and sickness, pain and sorrow fill the earth. 

230. The time has come when to save the world 
and the human race from ruin the earth must have 
a world-wide government which will have not only 
the power to keep peace on earth but also the wisdom 
to form laws and institutions that will be just and 
fair to all. To do this is beyond human wisdom and 
power. Men do not have the wisdom needed to form 
such laws and institutions as would be just and fair 
for all the world, and if these were formed for them 
men would not be wise enough, or honest enough, or 


MAN AND WOMAN 


150 

unselfish enough, or just and righteous enough to ad¬ 
minister them successfully. Only divine wisdom and 
power can do this. Christ has the power to do this 
because all power in heaven and earth has been given 
to Him. He has the wisdom needed because He is 
all-wise. He has the unselfishness and the honesty 
and the fairness and the love and the benevolence 
needed, because He so loved mankind that He died to 
redeem them. 

231. The wise men of earth are at their wits’ end 
in their effort to govern the world. They see all their 
laboriously built up systems perishing in a universal 
conflagration of war and revolution and anarchy. 
Man’s extremity is God’s opportunity and now when 
all human efforts to govern the world have failed, God 
is at work setting up His Kingdom which will establish 
peace, justice and prosperity over all the earth. 

232 . A Bankrupt World.—The whole world is 
bankrupt so far as establishing peace and justice is 
concerned and securing the welfare and happiness of 
all men. It is also bankrupt in business, for the busi¬ 
ness of the world can no longer be carried on success¬ 
fully in the old way. At the time of writing business 
in Russia, Austria, Turkey and other countries is in 
a state of chaos and every day brings all the rest of 
Europe nearer to utter collapse. God has appointed 
Christ as receiver of a bankrupt world, and He will 
take charge of it for a thousand years and put its 
affairs on a successful basis before turning its man¬ 
agement over to mankind again. 

233. A divine kingdom that shall rule the earth in 
righteousness has long been promised but men have 
been too much occupied with their own ambitious 
projects and their selfish interests, to give heed. One 
of the principal objects of the Bible is to give men a 
knowledge of what God plans in this regard. Christ 


DIVINE PLAN OF AGES 


151 

came to the earth nearly two thousand years ago, as 
the man Christ Jesus, to do that part of His work 
which was a necessary preliminary to the establish¬ 
ment of His Kingdom. He has come a second time 
to put the Kingdom into operation, but not as a man 
this time. He is now the Lord of Glory, an invisible 
Divine Being, whom no man hath seen nor can see. 
For this reason the affairs of the Kingdom for a time 
will be conducted by specially selected men with whom 
mankind can communicate and be instructed about the 
laws and ordinances of the Kingdom. 

234 . A Sample Kingdom.—That we might have 
some idea of what Christ’s Kingdom will be like, God 
gave us a sample of the methods by which He will 
govern the earth in the near-at-hand Millennium, when 
over three thousand years ago He established a govern¬ 
ment under Moses. While the Hebrews were in the 
Wilderness, after escaping from bondage in Egypt, 
they were under the direct government of God, but 
the affairs of God’s government were administered 
by Moses as His representative. The laws were made 
by God and revealed to Moses, who announced them 
to the people and put them in force. It was impossible 
for the people to come directly into communication 
with the Lord; it was necessary for Moses to stand 
between them and God as their mediator. Likewise 
in the Millennial Kingdom certain chosen saints will 
form the earthly phase of Christ’s spiritual Kingdom, 
and they will communicate directly with mankind. 
In enforcing the laws made by God and punishing of¬ 
fenders, Moses sometimes used human agents, as when 
he armed the tribe of Levi and ordered them to punish 
the rebellious Israelites who had made the Golden 
Calf. At other times he used the direct power of the 
Lord. Likewise when the world is under the King¬ 
dom of Christ, the laws and regulations will be of 


152 


MAN AND WOMAN 


divine origin, and not made by fallible human legis¬ 
latures, but they will be promulgated and put into 
practice by specially qualified men, who will act as the 
agents of the divine government. In enforcing these 
laws human instrumentalities will be used as well as 
spirit beings and acts of divine power. 

2 35- We could not have confidence in a government 
formed by a League of Nations, because its laws 
would be made by imperfect men, who would make 
mistakes, and the laws might be unfair and unjust. 
They would also be administered by imperfect men 
who would make mistakes, and who might favor 
others to our disadvantage. But we can have full 
confidence in the divine government, because the laws 
will be made by an all-wise God, who cannot make mis¬ 
takes and who knows what is best for us. He is so 
wise and just and merciful that He will always pro¬ 
vide for our greatest good. 

236. The men who will represent Christ in admin¬ 
istering the government will always be under the 
special control of Christ and the spirit beings who will 
assist Him, so that they will never be allowed to 
make mistakes or do anything unjust. A large host 
of spirit beings from heaven will take an active part 
in the government of the world. (See par. 213.) They 
will aid the human representatives of Christ by giving 
them information and assistance in everything which 
is beyond human ability. These spirit assistants will 
not only be able to observe the outward actions of all 
men everywhere, so that nothing can be done any¬ 
where on earth, even in the most secret place, without 
the government’s knowing of it at once, but they will 
be able to discern the thoughts of their minds and the 
intentions of their hearts, so that if any man forms in 
his mind an intention to commit a crime they will know 
it immediately. They will prevent the crime from 


DIVINE PLAN OF AGES 153 

being committed and punish the man for his evil in¬ 
tention. 

237 . All Crime to Be Prevented.—Under even 
the very best of human governments much crime is 
committed and when the damage has been done all 
the authorities can do is to punish the criminal, pro¬ 
vided they can catch him, as often they fail to do. 
A brute may waylay a young girl who has to pass a 
lonely road. Under present conditions the criminal 
may, perhaps, be captured and punished, but this does 
nothing toward repairing the injury done to an inno¬ 
cent person. Violation of the most sacred part of a 
pure woman’s nature is a crime worse than murder 
and the punishment of the human devil who does 
it is no compensation to the refined being who suffers 
from the crime. Under Christ’s government the spirit 
beings on guard would know of the brute’s design the 
instrfht he formed it in his mind, and would prevent 
the crime and punish the criminal as he deserved. 

238. This description applies to all crimes. Under 
Christ’s government there will be no crimes permitted 
that would do injury to others. Crimes and misde¬ 
meanors will all be prevented and those who harbor 
criminal thoughts will be punished until the criminally 
inclined will soon learn not to open the mind to evil. 
All who do good will be favored and rewarded; all 
who do evil or even desire to do evil will be restrained 
and punished, so that conditions will soon be the 
reverse of what they are now, when the wicked pros¬ 
per and the righteous often suffer loss. 

239. Under the wise control of the Kingdom the 
conditions of both labor and business will be greatly 
improved. So much of the world’s work and produc¬ 
tion is now wasted by the destruction of wealth in 
war, and in the maintenance of armies and navies in 
time of peace, that when all the evil of war has been 


i54 


MAN AND WOMAN 


removed with other wasteful evils, men will not need 
to labor even eight hours a day to produce enough for 
all to live in comfort and plenty. So much is now 
spent in vice, wanton extravagance, crime and useless 
or injurious habits and indulgences, that much time 
and labor must be expended to pay the expense of all 
these things. All this vast waste will be saved and 
there is an immense waste in all these things. The 
World War cost the United States thirty billions of 
dollars. It would take one thousand men earning ten 
dollars a day each and working ten thousand years, 
to earn what the War has cost the United States alone. 
Under the divine government the wealth saved will 
not go to swell the fortunes of a few. It will be used 
for the benefit of all, giving the people comforts and 
shortening the hours of labor. When there is abun¬ 
dance for all and no fear for the future, when the 
conditions are such that it will be no advantage to 
anyone to heap up wealth, and when the one hundred 
per cent efficient government prevents all crime, men’s 
characters will improve. They will cease to try to 
overreach their fellowmen, or to profiteer and domi¬ 
neer over others, and soon harmony and brotherly 
interest in one another will rule in the hearts of men. 
Under that government all who persist in maintaining 
an evil character will be eliminated by the Second 
Death. 

240 . Social Reforms.—Present evil social con¬ 
ditions make it difficult for the young to marry and 
this delay of marriage is the principal cause of illicit 
commerce of the sexes, of prostitution and all the 
numerous unclean evils and degradation of character 
which go with these things. When there shall be 
abundance for all and every young man feels secure 
of a provision for his family, then every man will 
have his own wife, as the Apostle said he should 


DIVINE PLAN OF AGES 


155 


(I Cor. 7:2), and the world will be purged of the 
untold misery, loathsome diseases, destruction of do¬ 
mestic happiness and waste of vast sums of money, 
which the social evil causes. Sexual evils alone, if 
unchecked, are sufficient to wreck the human race, and 
Christ’s Kingdom is the only power that can control 
them. We can imagine what a change it will make in 
the world, and the happiness and contentment that 
will prevail, when every youth and maiden, as soon 
as they reach the proper age, will be able to marry 
and establish a home of their own, with an assurance 
of a good living for themselves and their children. 

241 . Submit or Perish.—The gigantic World 
War, with its resulting famines and pestilences and 
anarchy, has shown mankind that after six thousand 
years of effort to govern the earth they are incapable 
of doing it. Yet their pride and self-conceit are so 
great that they are loath to admit their failure; but 
they will be compelled to admit it. God will continue 
the chastisements of this great Time of Trouble until 
they do confess their failure and acknowledge that 
“the Lord is a great King over all the earth,” for 
God says, “I will be exalted among the nations, I 
will be exalted in the earth.” All men must acknowl¬ 
edge the failure of human plans and confess their 
dependence on God. They must either learn it by 
terrific destructive experiences, as will be the case 
with the greater part of the world, or heed the call 
to repentance, acknowledge Christ as their King and 
turn voluntarily from their evil ways. “Jehovah said 
unto Me (Christ) I will give Thee the nations for 
Thine inheritance, the uttermost parts of the earth 
for a possession. Be wise therefore, ye kings, submit 
to the Son, lest He be angry and ye perish, for His 
wrath may soon be kindled. Happy are all they who 
take refuge in Him.” (Second Psalm.) The Lord has 


MAN AND WOMAN 


156 

made a very explicit promise to us: “At what instant 
I speak concerning a nation and concerning a kingdom 
to pluck up and to break down and to destroy it; 
if that nation, concerning which I have spoken, turn 
from their evil, I will repent of the evil that I thought 
to do unto them. ,, (Jer. 18:7-8.) Unless we do this, 
unless the people of the United States acknowledge 
the supremacy of Christ’s Kingdom on earth, our 
country will be swept with the besom of destruction. 
Europe failed to submit, it “knew not the time of its 
visitation,” and all Europe is being broken by the rod 
of iron. Our country has been highly favored by the 
Lord and given time to profit by the fearful experience 
beyond the sea. God’s purpose is to establish His 
world-wide government on earth, to which all nations 
must submit. He will do this peaceably where He 
can, but forcibly where He must. He has declared 
that the nation that will not serve Him shall perish. 
The new dispensation will be a good thing for all who 
are “on the square,” who love righteousness and hate 
iniquity; but it will be bad for the vicious, the greedy, 
the selfish and the dishonest. Better “quit your mean¬ 
ness” now and get ready for the new order of things. 
All will be compelled to do right then or else be ex¬ 
terminated. 

242 . Heaven and Paradise.—The following 
paragraphs are an article adapted to the viewpoint 
of boys and girls of fifteen, which was written to be 
read, years ago, to a rosy-cheeked girl of that delect¬ 
able age. 

243. You should read in the Book of Genesis how 
God created a perfect pair, a man and a woman, who 
were husband and wife, so closely united by love that 
they were one. They had the privilege of living to¬ 
gether forever under the most happy conditions in a 
beautiful place called the Garden of Eden. The 


DIVINE PLAN OF AGES 


i 57 


Greek name used in the New Testament for this Gar¬ 
den is Paradise. In the Bible, Paradise never means 
heaven. Their happiness in Eden did not last long, 
for Satan beguiled the lovely girl who was Adam’s 
wife and they disobeyed God by eating of the fruit 
of a certain tree of which God had commanded them 
not to eat. God cannot allow anyone to live forever 
who is not good, and He had warned them that if 
they disobeyed His commands they would die. God 
must always keep His word. If He did not we could 
not trust Him. Therefore He put the now sorrowful 
and unhappy pair out of Paradise into the rough and 
wild unfinished part of the earth, where there was 
no food of the kind that would keep them alive for¬ 
ever and where disease and exposure gradually wore 
them out, so that, as God had said, they died before 
the end of the first thousand-year day and became 
nothing, like the beasts they had seen dying around 
them. 

244. Adam and Eve died and their children and 
billions of their descendants have died also, not for 
their own sins, but because Adam and Eve had nothing 
but death for them to inherit; and men die now be¬ 
cause Adam sinned and “brought death into our world 
and all our woe.” Now turn to the New Testament 
and read the history of our Lord Jesus, who came 
into this world as a babe and became a perfect man. 
He gave His life as a ransom price to purchase Adam 
and all his race back from death and deliver them 
from the grave, in order that Adam and all his de¬ 
scendants may have another life here on earth. All 
who are in the grave will hear the voice of the Son 
of God and come forth. (John 5:28.) 

245 . Some Will Go to Heaven.—Jesus died on 
the cross and was dead until the morning of the third 
day, when His Father, Jehovah, raised Him from 


MAN AND WOMAN 


158 

the dead: but not as a man again. He was resur- 
rected a spirit being of the highest order; a divine be- 
ing next to the Father in honor and power and glory. 
The resurrection of Jesus opened up a new age which 
we call the Gospel Age. Throughout the Gospel Age 
(which has ended) all men who followed in the foot¬ 
steps of Jesus, that is all who became real and true 
Christians and did what Jesus wanted them to do, 
no matter how much it cost them or how much they 
lost by it or how much they suffered for it—all these 
will be resurrected like Jesus. They will be raised 
not as men again, but as spirit beings like Him. These 
can be said to “go to heaven” when resurrected, be¬ 
cause spirit beings belong to heaven, they did not 
go to heaven as soon as they died, as so many people 
now think. The Bible says that at death they fell 
asleep.” They sleep in the grave, or in “Hades” as 
the New Testament calls the grave, until the Resur¬ 
rection and will then come forth as glorious spirit 
beings to reign with Christ in His Millennial Kingdom. 

246. But it was only during the period called the 
Gospel Age that those who follow Jesus and love 
and obey Him were given the privilege of a resurrec¬ 
tion as spirit beings, and of “going to heaven.” Be¬ 
fore Christ was resurrected no man ever went to 
heaven, for Jesus expressly tells us so in John 3:13, 
where He says, “No man hath ascended into heaven”; 
and after the Gospel Age no man will ever do so again. 
All the rest of mankind will, when resurrected, be 
men again and be here on earth. They will be brought 
to life again as men and be helped and instructed and 
tested in order that they may show whether or not 
they can form characters so good and be so faithful 
to God, that He can safely grant them everlasting 
life on earth, for only the good and true can be al¬ 
lowed to live forever. All bad characters will die 


DIVINE PLAN OF AGES 


159 


again. They will die what the Bible calls “the Second 
Death” because it is the second time for them to die. 
They will never again be resurrected. They will 
stay dead forever. They will become nothing, like 
a dead cat or dog. The Bible says, “They are as 
though they had never been.” 

247. The penalty, death, which all will receive who 
persist in sin in spite of all God’s goodness to them, 
is a terrible penalty. Just stop and think how you 
would dread it if you knew that after today you could 
never think another thought, or know anything, or 
see anything, or hear anything, or feel any friend¬ 
ship or love for others, or have anyone feel love for 
you, but just remain forever like a senseless clod or 
stone; if instead of being a living, moving, feeling 
boy or girl, enjoying life and the company of your 
mates, your books and games, the sunshine and songs 
of birds, the beauty of the green earth, the sight of 
pretty, laughing, joyous girls, and the prospects of the 
future, you would be nothing, just like a dead bird. 
While everlasting death is a fearful punishment, it is 
a just one because life is a gift from God and if any¬ 
one abuses this greatest of all gifts, by living as a 
sinner against God in spite of all His goodness, it is 
right and just for God to take the gift away from him. 
But to keep a sinful man alive forever in order to 
torture him, as some people used to teach that God 
would do, would not be just, and our loving Heavenly 
Father could not do such a thing as that. Those who 
say God will do any such thing are slandering Him, 
and making Him out to be worse than Satan himself. 

248 . Paradise to Be Restored—Our First 
Parents sinned and were banished from Paradise but 
through Jesus Christ Paradise is to be restored; 
Jesus told the thief on the cross that he would be with 
Him in Paradise. The Gospel Age is now ended, so 


160 MAN AND WOMAN 

all who want to do right and to be loyal to God and 
to Jesus, will be rewarded with everlasting life on 
earth; but it will not be the earth in its present im¬ 
perfect condition. The earth will be made so much 
better than it is now and people will also become so 
much better, that this old earth will be all that people 
expect when they talk of heaven. Nobody knows 
what heaven is like, and the result is that whenever 
men have tried to describe heaven, they have really 
described the perfect earth when it shall be made 
Paradise. Paradise does not mean heaven, as some 
people in their confusion of ideas have thought. It 
is the Greek name for the Garden of Eden and in 
the New Testament it always refers to the future 
condition of the earth when it shall be restored to 
the perfect condition of the Edenic Paradise. God 
intends that the whole earth shall become like the 
Garden of Eden. It will be Paradise Restored. 
People used to think that the twenty-first chapter 
of Revelations is a description of heaven, but it really 
is a description by means of symbols of what will 
be on earth in the future, when the tabernacle of 
God is with men. Paradise is also described in the 
thirty-fifth chapter of Isaiah. Read those beautiful 
chapters. 

249 . Life in Paradise Restored.—No one can 
imagine what heaven, the abode of spirit beings, is 
like because we have had no experience of things 
beyond our human senses, but we can imagine what 
Paradise will be like and the Scriptures give us much 
information about it on which our imaginations can 
build a picture. When the earth has been made Para¬ 
dise and you have proved yourself worthy of ever¬ 
lasting life, you can then have anything you want, 
provided it is not wrong, or selfish, or injurious to 
yourself or others; and indeed all who are worthy 


DIVINE PLAN OF AGES 161 

of life will have such good characters that they will 
have no desire for anything that is not right. Only 
those will be left who have received God's approval 
and all the people on earth will be like brothers and 
sisters belonging to one happy family. Each one 
will be ready to do something kind and good for the 
others; hence there will be no need for riches, of the 
kind men are so anxious to accumulate now and for 
which they go to so much labor and trouble, and are 
willing to endure such hardships and to perpetuate 
so many wicked things. Whenever you will need 
anything which you do not have there will be some¬ 
one who will take pleasure in giving it to you. In 
return for this you will try to do something or to 
make something which somebody else will need, in 
order that you, too, may have the pleasure of doing 
good to others. 

250. In Paradise Restored all mankind will be like 
brothers but there will be some who will be closer to 
you than others, some with whom you will be more 
intimate than with others. Also, Paradise will be a 
place of homes and home life. Each pair will have 
their own home, for that beautiful affection with 
which the Creator endowed mankind when He made 
them male and female, and which unites them in pairs 
and is the foundation of the home, will remain in the 
hearts of men and women forever; and the pairs 
whom God has joined by a true and pure love will 
continue their union and affection in Paradise. It 
will not be a place of idleness. People will have some¬ 
thing else to do there than to sit on a cloud and play 
on a golden harp. There will be no slackers or loafers 
there but, on the other hand, there will be no weary¬ 
ing labor or disagreeable drudgery. Poverty and want 
and all anxiety for the future will be unknown. You 
will not want anything wrong or selfish, but whatever 


MAN AND WOMAN 


162 

you do want you can have. If you want to travel 
and see the interesting parts of the earth you can do 
so all you like, and every place you go you will find 
warm friends who will be interested in you and glad 
to see you. You will not have to put up at hotels. 
Warm hospitality will be universal. 

251. If you like beautiful pictures you can see them, 
or if you wish to know more about interesting subjects 
and interesting things, you can find marvels without 
end. You can have beautiful garments and delicious 
things to eat and hear the finest music, and make it 
for others. You will meet the people you would like 
to see, and can talk with your ancestors who will all 
be on earth again, and with Washington or Franklin 
or Lincoln, or with Moses and King David, or Joseph, 
and have him give you an account of things in ancient 
Egypt. Men will not see Jesus then, because He is a 
divine spirit being, invisible to human eyes, but they 
will get much better acquainted with Him than they 
are now and it will be of deep interest to learn more 
about the great things He has done for us. We will 
learn much about God and His works; and there is 
nothing more interesting than to learn about God and 
His wonderful works and the way He manages the 
world and the whole universe. 

252 . The Joy of Beauty.—One of the great joys 
of life in Paradise Restored will be the visions of 
beauty which we will see on every hand, not only in 
nature, but in the forms and faces of perfect men and 
women. In this present evil age only a few adults are 
beautiful, for the beauty of young girls soon fades. 
The Godlike human face and body have been so marred 
by the long reign of sin, disease and evil conditions 
that the majority of the human race have lost the 
beauty which was man’s original birthright when he 
was made only a little lower than the angels. Among 


DIVINE PLAN OF AGES 


163 


the degenerated races of mankind, who now constitute 
what we call the savages and heathen, ugliness is the 
rule; and the lower classes of Europe have for so 
many centuries been condemned to such degrading 
poverty, ignorance and hard labor, even the women 
being compelled to do heavy, rough work, and kept 
in such a low scale by the struggle to maintain a mere 
existence, that many of them are less desirable to 
look upon than savages. Even in this most favored 
land on earth, where more beauty is to be seen than 
in any other country, how many do we see whose 
faces are made ugly, and whose bodies are deformed 
by disease or accident, by dissipation and vice, or by 
hard, unwholesome labor. 

253. But in Paradise Restored mankind will come 
back to the almost angelic beauty which their Creator 
designed them to possess. We can only imagine what 
men and women will look like then by observing the 
most manly men and the most beautiful young women 
we have ever seen, or the dreams of beauty which 
great artists have attempted to illustrate in painting 
and sculpture. Even now what a vision of delight is 
a young girl whose youth and health still keep the 
bloom of her beauty unfaded, a rosy glow on her 
cheeks, her wavy tresses, a woman’s glory, flowing 
over her shoulders, her form erect and her step elastic, 
showing that she feels the joy of life in every limb, 
and her face lit up with a smile that is like a burst 
of sunshine as she greets you. The mere sight of her 
scatters joy and pleasure wherever she goes because 
“woman is beauty” and God has made mankind so at¬ 
tuned to beauty that all are thrilled whenever they 
behold it. Yet this is only a foretaste of what will be 
world-wide in the future. No two will look alike. 
Each form will display its own characteristic style of 
beauty and manly beauty and womanly beauty will still 


164 


MAN AND WOMAN 


be each of a different order, but there will not be one 
ill-favored person among all earth’s billions. To beauty 
of form and perfect features will be added that addi¬ 
tional charm with which intelligence, knowledge, ex¬ 
perience, perfection of moral character and amiability 
of disposition, illumine the human countenance. Each 
face will have the freshness of youth, combined with 
the expression of wisdom and experience which youth 
has not attained. Each countenance will have the 
charm as of the face of an angel. Each fellow-being 
we meet will be a vision of delight. (See par. 131.) 

254 . No Pain, Sickness, or Death.—There will 
be no more pain or sickness; every face will glow with 
health and beauty. 'The inhabitant of that land shall 
not say, I am sick.” (Isa. 33:24.) There will no 
longer be any crippled or deformed persons, because 
all will be healed by the Great Physician. “The lame 
man shall leap as an hart, and the tongue of the dumb 
shall sing.” (Isa. 35:6.) The miracles of healing 
which Christ performed in Palestine when He was on 
earth the first time, are only samples of what He will 
do over the whole earth before many more years. “And 
death shall be no more; neither shall there be mourn¬ 
ing, nor crying, nor pain any more; he shall wipe 
away every tear from your eyes. The first things are 
passed away. Behold I make all things new.” (Rev. 

21:4-5) 

255. Think what it will mean when there is no 
more death on earth. How often have sorrowing 
friends watched at night beside a loved one, their 
hearts torn with fear and hope, as in the case of the 
poet, Thomas Hood, who wrote: 

“We watched her breathing through the night, 
Her breathing soft and low, 


DIVINE PLAN OF AGES 165 

As in her breast the wave of life 
Kept moving to and fro. 

“Our very hopes belied our fears, 

Our fears our hopes belied; 

We thought her dying when she slept, 

And sleeping when she died.” 

Oh, the everlasting joy that will be upon our heads 
when we find that all these first things have passed 
away. Then the prophecy will be fulfilled, Ye shall 
cto out with joy, and be led forth with peace; the 
mountains and hills shall break forth before you into 
singing, all the trees of the field shall clap their hands. 

^«6^AI1 these good things you will have because 
Jesus took so much interest in you that He has gone 
to the trouble and pains to secure them for you. they 
are free to you at highest cost to Him. No one else 
could have done it. There was no arm to save except 
His. If it had not been for Him you could have lived 
onlv a few years and then have ceased to exist forever, 
just as a horse or dog lives a short time and then 
becomes nothing. Jesus is interested in you per¬ 
sonally and individually, in you, Donna or Mary, or 
John, and He is pleased when you are interested in 
Him,’ and do the things He likes you to do. Jesus 
says, “Are not five sparrows sold for a farthing. 
And not one of them is forgotten in the sight of 
God • not one of them shall fall to the ground without 
my Father (noticing it). The very hairs of your 
head are numbered. Fear not, ye are of more value 
than many sparrows.” (Luke 12:6-7; Matt 10:29-31.) 
When Jesus notices the sparrows that fly about in 
your dooryard, you can be sure that He notices and 
thinks of you and wants you to think of Him. 


MAN AND WOMAN 


166 

257. The young girl for whom this article was 
originally written, sat beside me as I read it and. list¬ 
ened attentively to every word. When I had finished 
I turned and looked into her eyes and she gave me an 
emphatic little nod of approval and assent, and a won¬ 
derfully expressive smile, which intimated that she 
loved Jesus and desired to please Him. And surely 
that is the way all boys and girls will feel when they 
realize how much Jesus has done for them, by re¬ 
deeming them from the grave, and how much He will 
yet do for them, by preparing a happy and glorious 
home for those who love Him in Paradise, that 
heaven on earth, the preparation of which will soon 
commence. 

258 . “Joy Cometh in the Morning.”—The story 
of the past six thousand years has been a sad one. 
Man’s ruin has been great. He has fallen to extreme 
depths. All these sixty centuries he has been traveling 
the broad road to destruction and death. But God 
provided a Savior, and the Redemption will be co¬ 
extensive with the Fall. The Highway of Holiness is 
in preparation and eye hath not seen, nor ear heard, 
neither has it entered into the heart of man, the things 
which God has prepared for them that love Him. 

259. In following the Story of Man and Woman 
through the ages we have documents which trace it 
back to the first man; because Abraham lived with 
Noah for nearly fifty years before the death of Noah, 
and Noah was a contemporary of Enosh, the grandson 
of Adam. Abraham therefore had Adam’s own story 
with only two individuals intervening between them, 
and passed it on to his descendant, Moses. From 
Moses we have an unbroken succession to the present 
day, so the Story of Man and Woman is complete. 
We learn that when Jehovah God placed the first man 
and woman in the Paradise which He planted for 


DIVINE PLAN OF AGES 


167 

them “eastward in Eden” His purpose was to have 
the whole earth filled with a race of earthly beings 
made in His own image. When God forms a purpose 
He never gives up without accomplishing it. (Isa. 
55:11.) In spite of the efforts of Satan to thwart His 
Plan, and the six thousand years’ prevalence of evil 
upon His footstool, God’s original purpose to make the 
earth a Paradise will yet be carried out, and by the 
end of the seventh thousand-year day which God 
assigned as the period in which to finish His great 
work, the earth will be occupied by the designed full 
number of pairs of men and women, whose perfection 
of body, beauty of form, greatness of intellect and 
goodness of moral character, will manifest that they 
are only a little lower than the angels, and whose joy 
and happiness through the unending ages of eternity 
will compensate for all the trials and evil of the past, 
and will “justify the ways of God to men.” When the 
divine Plan of the Ages is completed the principalities 
and powers of heaven, angels and archangels and all 
the celestial choirs, ten thousand times ten thousand, 
will sing a new song ascribing all power and wisdom 
and glory and honor unto Him that sitteth upon the 
throne and unto the Lamb Who purchased mankind 
with His blood, and will make them to be a kingdom 
that they may reign upon the earth. (Rev. 5.) 


VIII 


Husband and Wife in Paradise Restored 

260. In the twentieth chapter of the Gospel of Luke 
we are given a statement by the Lord which some have 
taken to mean that marriage will not continue in the 
future life, but a discriminating examination of the 
discourse as a whole shows this was not His mean¬ 
ing. The Sadducees were a sect of Agnostics who 
did not believe in a future life, or in angels or spirits. 
(Acts 23:8.) They came to Jesus with a question 
about a supposed woman who had had seven husbands 
and asked, “Whose wife shall she be in the Resurrec¬ 
tion?” These Sadducees were not trying to get in¬ 
formation about marriage in the future life, for they 
did not believe in the resurrection of the dead, but they 
thought they could give Jesus a question about the 
future life which He would be unable to answer, and 
which would show the absurdity of the doctrine of 
the resurrection of the dead, which Jesus taught, and 
in which their rivals, the Pharisees, believed. 

261. In His reply Jesus gave special attention to 
their challenge to the truth of the Resurrection and 
said to them, “Ye do err, not knowing the Scriptures 
nor the power of God.” (Matt. 22:29; Luke 20: 
27-40.) He then proceeded to show them that the Old 
Testament (which was all of Scripture then) taught 
that there would be a resurrection of the dead and a 
future life for all who were in the grave. This com¬ 
pletely answered the point the Sadducees had hoped 
to make against a future life. In addition to his quo¬ 
tations from the Old Testament Jesus gave statements 


HUSBAND AND WIFE 


169 


of His own, which, if rightly understood, throw light 
on the relation of the sexes in the future life; but to 
understand these statements we must keep in mind 
that some of the human race will receive a change of 
nature at the Resurrection and become spirit beings 
and enter heaven, while the vast majority of mankind 
will be resurrected as human beings, and dwell forever 
on the earth; that is, on the new earth, the earth re¬ 
stored to its Paradisical condition. For this reason the 
question about marriage in the future life is a double 
one: first, will those marry who are resurrected on 
the spirit plane of life? and second, will those marry 
who will be resurrected on the earthly plane of life and 
restored to human perfection? 

262. Spirit Beings Without Sex.—Jesus an¬ 
swered the first question, that about marriage on the 
spirit plane, by saying, “They that are accounted 
worthy to attain to that world (“to that age” in the 
original Greek which Jesus spoke) and to the resurrec¬ 
tion from the dead, neither marry nor are given in 
marriage.” That this statement does not apply to 
those resurrected on the human plane, but only to those 
on the spirit plane, is evident from several considera¬ 
tions. Other Scriptures show that there is a first or 
chief resurrection, which occurs before the resurrec¬ 
tion of mankind in general, and that this first resurrec¬ 
tion is of the True Church class only, those whose 
names are written in heaven, who become spirit beings 
and are united with Christ as His Body and Bride. 
(Rev. 20:5-6; I Cor. 15:23. The Plan of the Ages, 
Chapter 5.) In speaking of the resurrection Jesus 
here used the emphatic form of the Greek which refers 
to the first resurrection and distinguishes it from the 
resurrection of the world in general. He did not 
simply say “the resurrection” as the English transla¬ 
tion has it, but, as the Greek of Luke 20:35 shows, He 


170 


MAN AND WOMAN 


said (literally translated), “that resurrection that is 
out of the dead ones ” By this special wording He 
showed that He referred to the special resurrection. 

263. In addition to the preceding evidence that He 
spoke of the spirit resurrection is the fact that the 
Greek word translated “world” means, not world, but 
age. In His reply Jesus compared two ages, using 
the emphatic form of the Greek to distinguish them. 
Literally translated He said, '‘The sons of the age this 
one do marry, but those who attain to the age that one 
do not marry.” The expression “sons of this age” is 
a Hebrew idiom, and “sons” here means those who 
belong to a certain age and are subject to its condi¬ 
tions. (Cf. Luke 16:8; 7:35; 10:6.) When Jesus 
spoke these words He was living in the Jewish Age, 
and that was the age which He meant by “this age.” 
The Gospel Age had not then commenced and He re¬ 
ferred to it as “that age.” The Gospel Age is the age 
of those who attain to the spirit resurrection; and it 
was those of the Gospel Age who, He said, would not 
marry. The sons of the other Age, who, He said, do 
marry, obtain a resurrection on the earthly plane and 
will be human beings, male and female. 

264. A third evidence that He meant that it was the 
spirit class who would not marry, is the fact that He 
said that those who do not marry in the future life 
would be like the angels. Those who became mem¬ 
bers of the true, heavenly Church during the Gospel 
Age will be spirit beings and will be like the angels in 
their nature. The rest of mankind, resurrected on the 
earthly plane, will not be like angels, and therefore do 
not belong to the class who, He said, do not marry. 
In the fourth place, when Christ said, “neither can 
they die any more,” He meant the spirit class, the Body 
of Christ, because they become immortal in their na¬ 
ture and cannot die, but resurrected men will not be 


HUSBAND AND WIFE 


171 

• Ml 

1 

immortal. Finally, the statement that the class who 
will not marry “are sons of God,” refers to the spirit 
class and not to the earthly class. The earthly class 
are children of Christ and His Wife (Rev. 21:9) be¬ 
cause it is Christ who will call them out of the grave 
and give them life. The spirit class are brethren of 
Christ and sons of God, and they are the ones who 
will not marry. The above-given five several points 
emphatically demonstrate that Jesus meant that it 
would be those on the spirit plane who will not marry 
in the Resurrection. 

265 . A Class That Will Marry in the Resur¬ 
rection.—In contrast to the spirit class who do 
not marry in the future life, Jesus spoke of another 
class who do marry. The Greek shows that He made 
the word age emphatic. Translated literally it is “the 
Age, this one.” By the term “this age” He meant 
the age preceding the Gospel Age. No man who 
lived before the Gospel Age will receive the spirit 
nature. Jesus said that previous.to His own time, 
“no man hath ascended into heaven.” (John 3:13.) 
All who lived in the ages before Christ will be resur¬ 
rected as human beings. The question asked by the 
Sadducees referred to the future life after the Resur¬ 
rection and therefore our Lord’s answer referred to 
the future life. When He said, “The sons of this age 
marry,” the connection in which He said it shows 
that He meant they would marry in the future life. 
The first thing He said in answer to their question 
was a declaration that marriage would continue after 
the Resurrection; He next gave the additional in¬ 
formation that those belonging to the Gospel Age 
would not marry and the reason; because they would 
be resurrected as spirit beings, and not human beings. 
In regard to sex, they would be like the angels who 
have no sex and do not marry. 


IJ2 


MAN AND WOMAN 


266. A careless reader might think He meant that 
the people to whom He was talking married, but He 
could not have intended a futile statement like that. 
He would not make such a fruitless and superfluous 
remark and the precious space of the Gospel would 
not be taken up with a useless statement. Every word 
spoken by Him who spake as never man spake, was 
weighty with meaning, and we can be sure that He 
here intended to give us important information. The 
words of Jesus were always deep and significant, 
with a breadth of wisdom which often throws a flood 
of light on subjects He was not directly discussing. 
His words here are equivalent to a declaration that 
restored mankind will be married pairs; that those 
who are resurrected on the human plane will continue 
the marriage relation, and in this His words agree 
with all the other Scriptures. 

267. Our Lord did not answer the question of the 
Sadducees about the seven husbands because it was not 
a real question asked by candid inquirers after truth, 
and the time had not come for Him to decide in¬ 
dividual cases. There had been no such woman. It 
was a hypothetical case with which they had been 
accustomed to puzzle their opponents, the Pharisees. 
When Christ commences His Millennial Court of 
Judgment the evils of ill-mated marriages will be in¬ 
vestigated and remedied. Other Scriptures indicate 
that the man who has had more than one wife and the 
woman who has had more than one husband will 
have only one mate in Paradise Restored, and that will 
be the mate who is the real husband and wife to whom 
they were joined by God in His appointed way. 

268 . Saved Through Child-Bearing.—In Ephe¬ 
sians 5:23 Paul states that husbands and wives have 
the same relation to each other as Christ and the 
Church, and the Apostle adds, “being Himself the 
Savior of the body,” as if he meant to imply by 


HUSBAND AND WIFE 


173 


this statement that the action of the husband in 
making the wife to be one body with himself had 
something to do with saving her, that is, with making 
her capable of everlasting life on earth; and in I Timo¬ 
thy 2:15 Paul says, ‘‘The woman being beguiled 
hath fallen into transgression; but she shall be saved 
through her child-bearing.” This is an express de¬ 
claration that child-bearing has something to do with 
the salvation of womankind. The connection between 
bearing a child and the obtaining of everlasting life 
on the human plane, seems to be due to the fact that 
no girl becomes a woman, never becomes fully devel¬ 
oped in her bodily organs, or in mind and heart, 
until she holds her first baby in her arms. 

269. The difference between a girl before marriage 
and the same girl after she has married and borne 
a child is very striking, as everyone must have no¬ 
ticed. (See pars. 64 to 68.) Motherhood is neces¬ 
sary to complete the human nature and the bodily 
organs of every woman, and unless she is complete 
she is not eligible for everlasting life on earth, for 
nothing incomplete or defective will be granted the 
privilege of living forever. That child-bearing is a 
necessary part of every woman’s development is shown 
by prophetic types in the Old Testament which throw 
light on what the Apostle meant by the statement 
that the woman is saved through child-bearing. 

270 . The Shunammite Woman.—We have re¬ 
ferred to the prophetic type, or picture, of the history 
of the True Church, an example of which is the life 
of the prophet Elijah. His experiences, such as his 
persecution by Jezebel, his flight into the wilderness, 
his feeding by ravens, his destruction of the prophets 
of Baal, are prophetic types, or symbolic pictures, of 
what occurred in the history of the True Church in 
the Gospel Age. Elijah had a successor, Elisha, who 


174 


MAN AND WOMAN 


was “a prophet in his room,” and Elisha’s actions form 
types of events that are to follow the Gospel Age, 
at the time when Christ’s Kingdom is being set up on 
earth. Elisha formed a prophetic type of the com¬ 
mencement of the period when all mankind will be 
healed of their errors and diseases, and all wrongs 
and defects will be corrected and mankind be restored 
to the perfection lost by Adam, and fitted for ever¬ 
lasting life on earth. 

271. Among the typical and prophetic miracles per¬ 
formed by Elisha the account is given of the Shunam- 
mite woman who was married but had never borne 
a child, and therefore was incomplete. Elisha per¬ 
formed a miracle which enabled her to bear a child. 
This was a greater favor to her than any honor or 
gift which the king or the captain of the host could 
have conferred upon her. (II Kings 4:8-17.) This 
miracle is a prophetic type foretelling that under the 
reign of Christ all women who are not mothers will 
be enabled to become mothers by marriage and child¬ 
bearing, in order that they may complete their bodily 
organization and their nature as human beings. 

272 . Levirate Marriages.—Another prophetic 
type having the same significance is what is called 
the law of Levirate Marriages, given in the twenty- 
fifth chapter of Deuteronomy. If a young woman 
became a widow without having borne a child, it was 
made the duty of her deceased husband’s brother, 
or the relative next of kin, to take her to wife in 
order that she might bear a child. In this way the 
typical law shows that every woman has a right to 
bear a child in order to complete her development as 
a female human being, and that under Christ’s King¬ 
dom, arrangements will be made of such a character 
that all women who for any reason have failed to bear 
a child previously may then do so. That the right 


HUSBAND AND WIFE 


175 


is a very important one is shown by the penalties 
inflicted on the men who refused to perform this 
duty to a childless widow. (Deut. 25:5-10; Ruth 
4th; Gen. 38: 1-10.) Onan was punished with death 
because of his selfish and contumacious refusal to 
give his brother’s widow her right in this respect. 

273 . Restored Mankind to Be Parents.—There 
are other Scriptures which show that all of restored 
mankind will be parents. “Thou shalt be blessed 
above all peoples; there shall not be male or female 
barren among you.” (Deut. 7:14.) This was ad¬ 
dressed to the Israelites, but giving these typical laws 
to them made the Israelites a type of all mankind, 
when all mankind shall be blessed under the Kingdom 
of Christ, for Moses was a type of Christ. “There 
shall none cast her young or be barren among you.” 
(Exod. 23:26.) “He maketh the barren woman to 
keep house and be the joyful mother of children.” 
(Ps. 113:9.) “Thy wife shall be a fruitful vine.” 
(Ps. 128:3.) 

274. The salvation of Noah and his family was a 
type of the salvation of mankind in Christ’s Kingdom. 
Those saved in the Ark and carried over into the 
new age were all married pairs, thus forming a type 
of the condition of all in Paradise Restored. The 
clean beasts taken into the Ark were types of marriage 
in the new age of Christ’s Kingdom. “Of every clean 
beast thou shalt take of them seven and seven, the male 
and his female.” (Gen. 7:2.) In the Bible the number 
seven is a symbol of completeness, and here signifies 
the complete or entire number of human beings who 
will be saved and enter everlasting life in Paradise 
Restored, and the seven pairs, “the male and his fe¬ 
male” are a prophecy by type that all who enter ever¬ 
lasting life will be married pairs. The Patriarch Job 


176 


MAN AND WOMAN 


was another type of mankind restored to its lost estate, 
and his wife was restored to him. (Job. 42:13.) 

275 . Sex and Marriage to Continue Forever.— 
The permanency of the division into male and female 
and the continuation of marriage in Paradise Re¬ 
stored, is a subject of great practical interest to all 
who will remain on the human plane of life, and a 
search of the Scriptures throws great light upon it. 
They show that man was created male and female 
in separate individuals; Adam was not male and fe¬ 
male both when he was created. Although it was a 
reproductive process of the Creator’s work by which 
Eve was formed, she was a part of the original crea¬ 
tion and the division into two sexes is an original and 
fundamental part of human nature. It is essential 
to human nature and will therefore be permanent. 
Eve’s vital force, or spirit of life, was taken from 
Adam’s body in the 'Tib” on which the Creator 
"budded” the body of Eve, but this left Adam the 
same as he was before. 

276. That male and female were both original crea¬ 
tions is expressly stated in the following Scriptures: 
"God created man in His own image; male and female 
created He them.” (Gen. 1:27.) "Let us make man 
in our image; and let him have dominion, etc.” (Gen. 
1:26.) That is, the pair were given dominion and 
not the male alone, because it took both to constitute 
man; and because the pair were united by marriage in 
one flesh and were to act in unison. "God blessed 
them and said unto them, 'Be fruitful and multiply 
and replenish the earth and subdue it and have do¬ 
minion over every living thing that moveth upon the 
earth.’” (Gen. 1:28.) The pair were to have do¬ 
minion over every living thing that moveth upon the 
unit of the human race as God created it was a pair 


HUSBAND AND WIFE 177 

and not an individual. The creation of man was not 
complete until two were created to form one. 

277. “And Jehovah God said, Tt is not good that 
the man should be alone; I will make a help meet for 
him.’ ” (Gen. 2:18.) A more accurate translation is 
given in the margin: “a help answering to him.” Eve 
answered to Adam’s needs and supplied what was 
lacking in him to complete his being; and at the same 
time Adam supplied *what Eve lacked to complete her 
being. All God’s completed creation He pronounced 
good. (Gen 1:12, 18, 25, 31.) But when the male 
only had been created, the work of creating man was 
not finished and he was pronounced not good, not 
complete, until he was united with a woman “answer¬ 
ing to him”; that is, he needed another human indi¬ 
vidual having what he lacked, and so well adapted and 
fitted to him that the two formed a complete and per¬ 
fect human being. After both members of the dual 
unit had been created God pronounced everything 
which He had created to be very good. (Gen. 1:31.) 
Either one of them alone was not perfect, not com¬ 
plete, was not good. Adam did not possess female 
qualities, as some imagine without any evidence. It 
was for the very reason that Adam lacked female 
qualities that Eve was created to supply them. It was 
impossible for him to have female qualities when 
he did not have female organs. 

278 . Twain One Flesh.—“Therefore (that is, 
because a man is imperfect alone) a man shall leave 
father and mother and shall cleave to his wife, and 
they shall be one flesh.” (Gen. 2:24.) That is to say 
they shall be one body, one human being. “Have ye 
not read that He who made them from the beginning 
of creation made them male and female (the female 
was not a secondary production) and said for this 
cause shall a man leave his father and mother and 


i ;8 


MAN AND WOMAN 


shall cleave to his wife, and the twain shall become 
one flesh, so that they are no more twain but one 
flesh?” (Matt. 19:4; Mark 10:6.) The “one flesh,” 
the unit of the human race, was formed by the union 
of two individuals who were made to fit together and 
form one, like the two leaves of a door-hinge, each 
being defective alone. 

279 . The Real Unit of the Race.—The family 
is not the unit of the race, as is* sometimes claimed. 
The family is a temporary association, intended to be 
broken up as soon as the children become mature. The 
Creator arranged that the children should leave father 
and mother and cleave to their own husbands and 
wives, and become one flesh with them, forming new 
dual units of mankind; but the association of the mar¬ 
ried pair is a permanent arrangement. After the chil¬ 
dren have grown up and left the parents, and child¬ 
bearing has ceased, the parents continue as husband 
and wife, never to be put asunder. It is true that 
during “this present evil age” death finally intervenes 
to separate them, but in the happy Ages To' Come, 
when “death shall be no more,” there will be nothing to 
break up the union in one body of the God-joined 
pair, and they will continue forever to form one per¬ 
fect human being. 

280 . Divorce.—Jesus said, “They are no more 
twain, but one flesh. What therefore God hath joined 
together let no man put asunder.” Those who are 
really joined in the God-appointed manner, and have 
become one flesh, are not to be divorced, either in 
this life nor in the life to come. In every marriage 
which is a real marriage, the pair are joined by God, 
by means of the laws and conditions which God ap¬ 
pointed and ordained; by the mutual and exclusive 
affection for each other and for no one else, with a 
capacity for which He has endowed them; and by the 


HUSBAND AND WIFE 


179 


sexual organs which God formed when He created 
them male and female, by which they were to be united 
in one flesh or body. Those whom God has joined 
will not part, but many have been legally joined in 
this evil age who are not joined by God and in the 
Millennial Judgment Day, when all mistakes and 
wrongs will be righted, these man-made unions will be 
corrected. 

281 . Mankind Never to Be Sexless.—We have 
seen in paragraph 57, etc., how important the organs 
of sex are to the health, welfare and moral character 
of each individual, both male and female, and when 
we realize that mankind are designed to live forever 
on earth as human beings, we can see that sex, and the 
special organs of men and women, must continue 
forever. Mankind cannot become sexless creatures, 
as some have claimed. Men will continue to be men 
with active male organs, and women continue to be 
females. In order to live forever men and women 
must have perfect bodies, and a man does not have a 
perfect body without male organs and a woman can¬ 
not have a perfect body without female organs, any 
more than they could be perfect without other im¬ 
portant organs, such as the spleen or pancreas, or 
without an arm or leg. In Paradise Restored man¬ 
kind are to be brought back to the same condition that 
Adam was in before the Fall, and as it was not good 
for Adam to be alone, likewise it will not be good 
for restored men to be alone; and as Adam and Eve 
were a married pair, with the special organs that are 
essential to marriage, likewise all of restored mankind 
will be married pairs. 

282. All those who prove themselves worthy of 
everlasting life under the favorable conditions of the 
Millennial Judgment Day and who will in consequence 
be restored to perfection, will be so many perfect 


i8o 


MAN AND WOMAN 


pairs, a male and a female united to form one flesh, 
with the special organs that accomplish this union in 
normal activity. The Lord said, “Moses for the hard¬ 
ness of your hearts suffered you to put away your 
wives, but from the beginning it was not so/’ (Matt. 
19:8.) By this statement He declared that when 
Adam and Eve were created there was no permis¬ 
sion given them ever to separate, or any arrangement 
for the cessation of the married relation between them. 
They were to remain husband and wife forever, and 
their condition shows what the condition of mankind 
is to be in the future: that is, the relation of husband 
and wife is to continue forever. 

283 . The Happy Pairs in Paradise Restored.— 
A being such as some have imagined mankind will be¬ 
come, namely, a being who would be neither male nor 
female, neither man nor woman, a monstrosity with¬ 
out any sex, would not be a human being at all, but 
a new kind of animal. It would not be a restitution, or 
restoration, of what was lost in Adam, but something 
quite different. We would lose our identity and be 
unable to recognize ourselves or each other if such 
a change should take place. The things we learn 
from nature, Scripture, science, reason and common 
sense, all combine to demonstrate that restored man¬ 
kind will remain divided into male and female. Para¬ 
dise Restored will be peopled by billions of happy 
loving pairs, restored Adams and Eves. The cares 
and responsiblities of bearing and rearing children 
will be over, for all women will be past the child-bear¬ 
ing age, and the earth will have its designed fulness 
of people; but the happy association of husband and 
wife, the communion of two hearts that beat as one, 
doubling each other’s joys by sharing them, exchanging 
caresses that will give mutual bliss, this will be a 
source of everlasting delight, because God has pro- 


HUSBAND AND WIFE 


181 


vided in the union of two to form one the means of 
the greatest earthly pleasure, happiness and good. It 
is the source of all the romance and poetry of common 
life. 

284. Men and women will then be perfect in body 
and character. The discords, due to our fallen and 
imperfect condition, which now mar the happiness 
of even the best mated pairs, will be removed and their 
association will be a perpetual harmony, an everlast¬ 
ing honeymoon. Experience and knowledge, com¬ 
bined with perfect moral character, will prevent 
frivolity or excess, but their bodies will possess the 
vigor of health and their faces glow with the bloom 
and beauty of youth. Each will see in the other the 
attractiveness which charmed them when as youth and 
maiden they exchanged their first coy glances at the 
dawning of love’s early dream. 

285. The sacred and beautiful relation which God 
created between the sexes has been sadly vitiated by 
sin and depravity, so much so that the average man 
and woman can scarcely appreciate or understand its 
high character, but in spite of this widespread degra¬ 
dation, the relation of husband and wife has been 
beneficial and salutary to a high degree, even under 
such evil conditions. The poet Milton hailed wedded 
love as the crown of all our bliss, and it is not reason¬ 
able to suppose that God intended it to last only dur¬ 
ing our present brief lifetime, under the reign of sin 
and death. He surely intended that so large and im¬ 
portant a part of human nature, which is such a power 
for good and such an overflowing fountain of the 
purest pleasure and happiness, should last forever. 
It is not probable that God would bestow such a gift 
upon mankind only to take it away at the time when 
restored perfection of body and character will fit 


182 MAN AND WOMAN 

them for profiting by it in the way He intended they 
should. 

286 . Prophetic Pictures of Future Events—In 
order to appreciate the teaching of the Bible about 
the' relation of the sexes in the life to come, we must 
remember that the New Testament states that many 
things recorded in the Old Testament were controlled 
by the Lord in such a way that they became prophetic 
types, or pictures, or figures which foreshadowed 
events and conditions in the Gospel Age, and in the 
Kingdom of Christ which follows it. Many of the 
actors in Old Testament history and the events and 
scenes in which they took part, were such that they 
became living, moving pictures which formed types 
and symbols prophetically describing and foretelling 
things which were to come to pass in the Gospel Age 
(now over) and things which will yet take place in 
Christ’s Millennial Kingdom (now soon to commence) 
and in the ages to follow it. For example, Elijah 
the Prophet, and the events in his life and the char¬ 
acters associated with him, were actual persons and 
actual events, as recorded in the Books of Kings; but 
the Lord so overruled the course of events that 
they gave a picture, by types, of the history of the 
True Church (not the sects and ecclesiastical sys¬ 
tems) in the Gospel Age, its persecutions, its work and 
so on; while Elisha, the prophet who followed Elijah, 
was a prophetic type relating to things that will come 
to pass in the near future. Moses was a type of 
Christ and his rule over the Children of Israel in 
the Wilderness was a prophecy and sample of the 
rule of Christ over the world; and the laws and 
ordinances which the Lord gave Israel through Moses 
are types and shadows of the laws of Christ’s King¬ 
dom, and of the conditions that will prevail among 
restored mankind; the people of Israel being a type 


HUSBAND AND WIFE 


183 


of the world of mankind. (See par. 234.) Therefore 
the laws and regulations in regard to the sexes found 
in the laws of Moses show what will be the condi¬ 
tions in regard to the relation of the sexes among 
restored mankind. 

287. That men will continue to be males with com¬ 
plete organs when restored to perfection and given 
everlasting life, is shown by the ordinance in Deuter¬ 
onomy 23:1, which declares that anyone who is de¬ 
ficient in these important organs shall not enter into 
the Assembly of Jehovah. (See also Lev. 21:20; and 
22:24.) Those who were excluded from the Assem¬ 
bly of Jehovah are a type of those who will be de¬ 
barred from obtaining everlasting life among restored 
mankind. This typical law shows that every man 
and woman who will obtain everlasting life on earth 
must have perfect sexual organs, for only thus can 
they be whole and complete as human beings. (Par. 
281.) Only when he possesses these organs is a 
man complete as a male soul, or being, in body, mind 
and character, and the same is true of a woman, for 
the essential nature of male and female human beings 
is dependent on these organs. 

288 . Child-Bearing to Cease.—Reproduction is 
a comparatively temporary function which will cease 
by the end of the Millennium, but the sex organs have 
other functions and purposes necessary to the health 
and well-being of every individual and their action 
must continue. {See par. 57, etc.) Perfect men and 
women will have active sexual organs, but the birth 
of children will cease because all women will then be 
past the child-bearing age. The higher animals all 
continue to reproduce as long as health and life lasts. 
The cessation of child-bearing when women reach a 
certain age, no matter how well their health may be 
preserved, is a peculiarly human characteristic by 


MAN AND WOMAN 


184 

which the Creator made provision for everlasting life 
on earth for man (and not for the lower animals) 
because in order that mankind may live forever on 
earth it is necessary that reproduction should cease 
when the earth is filled with the foreordained num¬ 
ber. (Gen. 1:28.) If reproduction should continue 
without end or limit the time would come when the 
earth could not support its inhabitants, or even con¬ 
tain them. The Creator has fixed a limit to the num¬ 
ber of children that shall be born. When He com¬ 
manded mankind to be “fruitful and multiply’’ they 
were only to “replenish the earth,” which means fill 
it with the required number. 

289 . Marriage Ordinances Given to Moses.— 
The numerous ordinances in regard to marriage in 
the typical laws of Moses, such as Deuteronomy 24:5, 
giving special privileges to the newly married, show 
that marriage will continue among restored mankind, 
for the reasons stated in paragraph 286. In order 
to teach the enduring and essential nature of the 
wedded state the Mosaic laws were very severe in the 
penalties provided for any abuse of the sexual rela¬ 
tion, or any violation of the purity and exclusiveness 
of the relation of husband and wife. (Lev. 18 and 
20; Deut. 22:13-30.) Adultery and all illicit inter¬ 
course were punished with death. It does not neces¬ 
sarily follow that our laws should make adultery a 
capital crime, because such was the law given to 
Moses. The Mosaic law was a type required to fore¬ 
shadow the conditions in the Millennial Judgment 
Day. To do this the death penalty needed to be 
affixed to the law in order to show that any deviation 
from the laws and conditions by which God has joined 
husband and wife will lead to the Second Death, if 
perpetrated under full light and knowledge in Christ’s 
Kingdom, because then all will be on trial for ever- 


HUSBAND AND WIFE 


185 


lasting life, as is not the case now. That such strict¬ 
ness will be reasonable and just under the conditions 
which will then prevail, is apparent from the fact that 
the union of one man and one woman in one flesh to 
form a complete human being is essential to their 
nature as human beings, and it is only as perfect and 
complete pairs that they are fit for everlasting life. 
It was as a pair that God created mankind and it is 
as pairs that they will exist; thus any violation of the 
laws and conditions of their union would destroy 
that union and make them unfit for everlasting life. 
The strictest sexual virtue will then be required of 
all, and fortunate are those who have developed sex¬ 
ually virtuous characters in this life. It will be a great 
advantage to them when put on trial. Even now, be¬ 
fore mankind are on trial for life, those who violate 
God’s sexual laws do their characters an injury that is 
hard to repair. Sexual sin greatly debases the charac¬ 
ter of either a man or a woman. As the poet Burns 
said, “It hardens all within and petrifies the feelings.” 
In Ezekiel 18:5-9 are stated some of the conditions on 
which life will depend in the coming Kingdom, and 
prominent among them is the requirement that the 
candidate for eternal life “hath not defiled his neigh¬ 
bor’s wife.” 

290 . The Sexes Forever Distinct.—The theory 
has been advanced that among restored mankind there 
will be no distinction of sex; that the differences which 
mark men and women now will all disappear. It has 
already been shown in previous chapters that this 
theory cannot be true, and one of the typical laws 
of Moses proves that it is not true. Deuteronomy 
22:5 says, “A woman shall not wear that which per¬ 
tains unto a man, neither shall a man put on a woman’s 
garments; for whosoever doeth these things is an 
abomination to Jehovah thy God.” Such a strong 


MAN AND WOMAN 


186 

statement about what seems to be a relatively unim¬ 
portant matter, indicates that the law was given prin¬ 
cipally on account of its typical significance in showing 
the conditions of mankind in the future life in Para¬ 
dise Restored. This strict prohibition of the mixing 
of garments which distinguish one sex from the other, 
proves that distinction of sex will always continue. 
In Paradise, even as now, men will always remain dis¬ 
tinctly males, and women remain females. 

291. There has never been any tribe or people that 
did not mark the sexes by a difference in their clothes, 
so deeply planted in human nature is the distinction 
of sex. By this typical law God declares that the 
distinction of sex is so important and essential to 
human nature, that any confusion of the sexes is an 
abomination in His sight. This is clear Scripture 
proof that sex differences will never be obliterated; 
that God never intends men to develop female char¬ 
acteristics, or women to develop male characteristics, 
so that both become alike; but that restored mankind 
shall forever continue male and female as God created 
them at the beginning. The perfect man Adam was 
a male exclusively, requiring the perfect woman Eve, 
who was a female exclusively, to complete his nature 
in order that God might pronounce them “very good;” 
and as men and women in Paradise Restored will be 
brought back to the perfect condition of Adam and 
Eve before the Fall, it follows that in Paradise Re¬ 
stored men will “not be good alone” but each will 
require a perfect woman “answering to him” to com¬ 
plete his nature. The only complete human being is a 
mated pair, and for this reason the number of boys and 
girls born is about equal. 

292 . A Peculiar Law.—In Deuteronomy 25 : 11 
an extremely severe penalty is pronounced on one who 
inflicts an injury on the special organ of a man. It 


HUSBAND AND WIFE 


187 


seems strange that such an unusual and apparently 
unimportant law, having so severe a penalty attached, 
should be preserved for over three thousand years in 
the Bible. The only reasonable explanation is that 
it is a prophetic type intended to teach the great im¬ 
portance to human nature of the distinctive organs 
of the sexes. It teaches that they are so essential to 
human nature that it was a capital crime to injure 
them even in self-defense. The very nature of the 
human male depends on these organs, and they are 
also necessary for his bodily welfare. An injury that 
would destroy them would make his nature so defec¬ 
tive that he would be unfit for everlasting life. Such 
is the lesson taught by this typical law; but it does not 
follow that men who have been deprived of these 
organs, or of any other member, will be debarred from 
everlasting life on that account, because the work of 
Christ in the Millennial Judgment Day will be to 
restore all defects of body acquired in this life and 
to heal all diseases and infirmities. 

293 . The Law of Uncleanness.—A superficial 
view may give a wrong impression in regard to the 
meaning of the term “unclean” as applied in the Levit- 
ical law to sexual things. The Hebrew language had 
great poverty of words, and the Hebrews used one 
term to mean a great many different things. The 
English language has a hundred times as many words 
as the Hebrew of the Bible. The term “unclean” 
in the Bible often has the sense of “sacred,” or “set 
apart” for some special reason, or for some special 
purpose. In these cases it has much the same meaning 
as our word “taboo,” adopted into the English from 
the Polynesian languages of the South Sea Islands, 
which means separated from common use, not to be 
touched by the people. By the law of Moses a woman 
at the time of her menses, and also at childbirth, was 


188 


MAN AND WOMAN 


said to be “unclean” or separated; that is, she was 
set apart as sacred or “taboo”; but this did not mean 
that there is anything vile or wrong about menstrua¬ 
tion or childbirth. Childbirth is always spoken of in 
the Bible as something honorable and desirable. The 
mother of our Lord was made ceremonially unclean 
by His birth, but it would be preposterous to claim 
that the birth of Jesus was something vile. (For fur¬ 
ther discussion on the law of uncleanness, read the 
twelfth and fifteenth chapters of Leviticus.) 

294. The custom of setting women apart as sacred 
or taboo at the menstrual period did not originate 
with the Levitical law, as shown by the case of 
Rachel. (Gen. 31:35.) Because Rachel was menstru¬ 
ating, or pretended to be, Laban did not dare to touch 
her or the saddle upon which she was sitting. The 
custom of setting women apart at their menstrual 
period came down from the earliest times, and pre¬ 
vailed widely among primitive peoples. By many 
primitive peoples a woman when menstruating was 
supposed to have some special qualities and even to 
have magical qualities. This ancient custom in regard 
to women was placed in the Levitical law, as was the 
case with some other old traditions, such as circum¬ 
cision. No doubt it was adopted because there was a 
good reason for it. Girls and women at the monthly 
period need rest and quiet and special care, and the 
ceremonies of the law gave them the attention they 
needed. The regulations given do not imply that there 
is anything derogatory about the sexual life of women, 
but just the opposite. They imply that there is some¬ 
thing special and sacred about womanly sexual func¬ 
tions deserving of special consideration, and that 
women should have more tender treatment when per¬ 
forming these functions than at other times. 

295 . “When Love Comes of Age.”—As sug- 


HUSBAND AND WIFE 189 

gested by the attention given to it in the Levitical 
law, young girls should be taught when they reach the 
age of puberty and the menses develop, that there is 
something beautiful and honorable about this physio¬ 
logical process. It marks the period “when love 
comes of age;” it is the rosebud bursting into full 
bloom; it is the badge of honor which shows they will 
be permitted to share with God in His mysterious 
work of creating new beings. Menstruation is a spe¬ 
cially human function in which the lower animals are 
not permitted to share. There is one primitive cus¬ 
tom that should be revived. In the early ages and 
among primitive peoples young girls were paid special 
attention and received special honor when their menses 
developed. They were given information and instruc¬ 
tion in regard to its meaning, and in regard to the 
future relation to the other sex which it involved. 
The instruction was given by the women and was 
practical and detailed. 

296 . Family Life in Paradise Restored.—The 
Scriptures are our only source of information about 
the future life; and from them we learn that in Para¬ 
dise Restored, where the future life of the great ma¬ 
jority of mankind will be lived, men will be united 
pairs, not separated individuals. There all mankind 
will have homes and each family will consist of two 
persons. This does not mean that they will live lonely 
lives. On the contrary, all mankind will be brothers 
and sisters who live in happy association and, in addi¬ 
tion, each pair will have some friends with whom they 
will associate more intimately than with others. The 
children they have reared and the friends who have 
been dear to them in this life, will probably be among 
these most intimate associates. The pair will forever 
be supremely interested in each other but their mutual 
love will not hinder them from loving all mankind, 


190 


MAN AND WOMAN 


because connubial love which unites the sexes in pairs 
has in it the elements of all the other affections. In 
it there is the highest degree of friendship and parental 
love. (See par. 129.) Connubial love teaches unself¬ 
ishness, altruism and regard for the well-being of 
others. The love which causes husband and wife to 
devote themselves so largely to each other will also 
fill their hearts with all the social affections. While 
loving each other supremely, their mutual love will at 
the same time encourage and train them to bestow 
affection on friends and neighbors, and the whole 
brotherhood of man. 

297. In Paradise Restored mankind, both male and 
female, will have occupations and duties which will 
take them out among their fellowmen, helping them 
and serving them, or joining with them to study and 
declare the wonderful works of God (Ps. 118:17); 
but each united pair will have their own home to 
which they can return at the evening hour for quiet¬ 
ness and rest, sitting under their own vine and fig tree. 
(Mic. 4:4.) The social part of man's nature re¬ 
quires association with his fellowmen, but every man 
also requires an opportunity to be by himself apart. 
(Mark 6:31.) If mankind consisted of individual 
units, this retirement would have an unsocial appear¬ 
ance and would cultivate a tendency to selfishness, 
but as the unit is a pair, selfishness will be banished, 
even in the retirement of man’s own abode, by the 
presence of his other self. He will have no self- 
centered joys or thoughts, because he will share every¬ 
thing with the dear being who completes his nature. 
Home will forever be the dearest spot on earth. Death 
will never break it up and old age will never bring 
decay to its lord or wither the beauty of the gentle 
goddess who presides over it. 

298 . Home, Sweet Home.—When we learn 


HUSBAND AND WIFE 191 

from the Scriptures that the restored earth will be a 
place of homes and domestic happiness, it makes the 
future life real to us and shows how well it will 
be adapted to the nature with which, in His goodness, 
the Creator has endowed all men and women. Para¬ 
dise will be very different from the stock pictures of 
heaven, with angels sitting on damp clouds, playing 
golden harps. Mankind must have homes, for without 
a home human nature is not satisfied. “Foxes have 
holes and the birds of the air have nests, but the Son 
of Man hath not where to lay His head.” (Matt. 
8:20.) This is the only expression of regret uttered 
by our Lord in all His weary and troubled life: it 
was an expression which was wrung from His heart 
by the thought that He had no home. We see how 
restful it was for the perfect man, Christ Jesus, to 
share the home life of His intimate friends, Mary, 
Martha and Lazarus; and perfect men in Paradise Re¬ 
stored will not be so deprived. It would not be heaven 
on earth if it were not a place of homes. Even in 
this evil, sin-cursed Age, where everything is imper¬ 
fect, men find the greatest earthly happiness in their 
homes. They cling to them with a fixed interest which 
they show in nothing else. If even a moderate degree 
of harmony prevails in the home “a charm from the 
skies seems to hallow us there.” Paradise Restored 
will not be peopled with isolated, sexless personalities, 
living alone like men in camps. It will be a world of 
perfect homes and throughout all eternity “love will 
be found the sweetest song of all.” 

299 . Polygamy.—The Scriptures and nature 
combine to teach that natural and perfect marriage, 
such as God designed when He created man perfect, 
is the permanent union of one man with one woman. 
If there is more than one wife in a family there can¬ 
not be that perfect faith, confidence and harmonious 


192 


MAN AND WOMAN 


intimacy which is such an important part of marriage. 
It is only between two human beings that absolutely 
confidential relations can be established at one and 
the same time and place. If there are more than two 
present some degree of restraint always prevails, as 
stated in the proverb, ‘Two is company but three is 
a crowd.” The number of boys and girls born is 
nearly equal and therefore the general practice of 
polygamy is impossible. As a matter of fact, polyg¬ 
amy never has been the general practice in any coun¬ 
try or among any people, either civilized or savage. 
The practice has always been limited to the rich or 
powerful. If polygamy were to be made legal in the 
United States very few would or could practice it. 

300. In Chapter II we have seen that husband 
and wife become united and form one being, the wife 
partaking of the husband’s body and nature. For 
this reason it is improper and unnatural for a woman 
to unite her body with more than one man by means of 
sexual intercourse and child-bearing, because so doing 
causes a mixture of natures which is an abomination 
unto God. But the husband’s body and nature are 
imparted to the wife, and not the wife’s to the hus¬ 
band. Therefore it was possible for God to permit 
Abraham and other Old Testament worthies to have 
children by more than one wife. The husband’s body 
and nature is not affected by union with two or more 
wives, and undoubtedly God approved of polygamy 
in exceptional cases. This proves that there is nothing 
inherently and essentially sinful in a man’s having 
two wives, as Moses, Abraham, Jacob and others had. 
Polygamy in this country is a legal crime, but those 
who insist that it is a natural crime either do not 
understand the physiology of the union of the sexes, 
or do not think clearly, or are trying to be more 
righteous than God, or else wish to 


HUSBAND AND WIFE 


193 


“Compound for sins they are inclined to 
By damning those they have no mind to.” 

301. But it is important to remember that these 
Old Testament worthies had two wives, not one wife 
and a paramour. There is a form of polygamy which 
prevails extensively at the present time, and in this 
country, which is immoral. I refer to married men 
who have intercourse with other women than their 
wives. This form of polygamy is much worse than 
plural marriage, yet we enforce strenuous laws against 
the Mormons and ignore the other. Another very 
objectionable form of polygamy is one that is legal¬ 
ized by our divorce laws and extensively practiced. 
This consists in having one wife after another in suc¬ 
cession. Widows and widowers are permitted to 
marry again. It is a practice out of harmony with 
ideal marriage but has been made necessary by the 
prevalence of death in this “present evil age.” When 
the time comes for curing all evil the Lord will make 
the provision which may be required to remedy any 
harm done by the remarriage of widows. 

302 . The Change of Life in Women.—The last 
change which takes place in the process of a woman’s 
development is “the change of life,” known by the 
medical term, “the menopause.” At the age of forty- 
five to fifty years menstruation naturally ceases and 
the woman is no longer capable of bearing children. 
This change, like menstruation itself, is a peculiarly 
human condition, not shared by the brutes. (See par. 
288.) It is a provision made by the Creator in order 
to fit the human race for everlasting life on earth. 
To those who regard the production of children as the 
only purpose of sex and marriage, the menopause 
seems to be a degeneration and an evidence of senility 
but the facts show that this is not the case, for the 


194 


MAN AND WOMAN 


menopause occurs in middle life, not in old age, and 
in the most healthy women. Often, indeed, a woman 
is in better health afterwards than before. It is not 
a sign of old age but is only the final stage in each 
woman’s development and a natural and physiological 
process. 

303. The menopause fits a woman better for her 
permanent role as a wife, a role she will continue to 
fill in a life without end in Paradise Restored. Even 
in this life, although it stops her production of chil¬ 
dren, it makes her more fit for her part as a wife. 
She has completed her duty in respect to child-bearing, 
and the bearing of one or more children has com¬ 
pleted the development of her body and mind as a 
woman, so that there is no longer any reason for the 
continuation of menstruation. She has been a mother 
and does not cease to be a mother, but after the 
menopause her duties and actions are exclusively those 
which pertain to a wife. She is better fitted for the 
role of a wife than she was before, because her mari¬ 
tal relation to her husband is not interrupted by peri¬ 
ods of gestation and suckling, or the monthly recur¬ 
rence of the mysterious and troublesome menstrual 
discharge. 

304. “Rejoice in the Wife of Thy Youth.”—The 
menopause, as we have seen, does not indicate senility 
or decrepitude and as she approaches that age a wife 
need not be apprehensive that she will lose her attrac¬ 
tive feminine influence on her husband. She is still of 
middle age and many women are stronger and have 
better health after the change of life than before. 
After this change all women should be, and many 
women are, still fresh and beautiful and as charming 
and attractive to their husbands as when they were 
first married, so that the exhortation of Solomon is 
a reasonable one: “Rejoice in the wife of thy youth. 


HUSBAND AND WIFE 


195 


As a loving hind and a pleasant doe, let her breasts 
satisfy thee at all times; and be thou ravished always 
with her love.” (Prov. 5:18-19; Cant. 7:3.) Her 
sexual appetite is not diminished and the nuptial em¬ 
brace gives as much pleasure to both as in their 
younger days and even more, because the worry and 
anxiety is over in regard to the ills and dangers of 
pregnancy and childbirth, and in regard to the care 
of babies and the responsibility of rearing young chil¬ 
dren. The wife has paid her debt to the race by 
bringing into the world her share of the human beings 
who are to fill the earth. She and her husband are 
now free to enjoy the pleasures and advantages of the 
union of their bodies without the anxieties or draw¬ 
backs which were connected with it in the wife’s child¬ 
bearing period. 

305. Their children are now grown up and have left 
father and mother to cleave each to his mate, and form 
new dual units of the race. The wife has reached 
and rounded out her development as a woman and as 
a wife. She is a complete “help answering to her 
husband” and henceforth they are devoted to each 
other and to each other only. When the condition of 
their hearts is such as it should be they enjoy the 
married relation more than ever and feel a still deeper 
affection. In cases where death separates them, the 
survivor is more bereaved and distressed than when 
a young or middle-aged pair are separated and feels 
the loss longer. There are no sadder cases of bereave¬ 
ment than those when, after a wedded pair have passed 
their lives together in comparative harmony, and have 
become completely united in one flesh, one is taken 
and the other left. Oliver Wendell Holmes describes 
the sad lot of the old man, when left alone, in his 
poem, “The Last Leaf.” 


196 


MAN AND WOMAN 


“The mossy marble rests, 

On the lips that he has pressed, 

In their bloom. 

And the names he loved to hear 
Have been carved for many a year 
On the tomb.” 

When a young or middle-aged man or woman loses 
his mate he can often marry another to take the place, 
to a greater or less degree, of his first love; but this 
resource is denied to the old man or woman. It 
should be noted that when a young or middle-aged 
person is bereaved of a mate, it is not derogatory to 
the dead companion if the survivor chooses another. 
On the contrary, it is evidence that the first mate was 
congenial and the marriage a happy one and the sur¬ 
vivor therefore does not hesitate to enter the bonds of 
matrimony again. If the first marriage had been a 
failure the bereaved would be more apt to avoid a 
second one. 

306. The menopause is the last change which occurs 
in the bodily development of a woman. It is a change 
which does not add anything new. It is the elimina¬ 
tion of a function which has served its purpose and is 
no longer needed. In the female the human plant 
blossoms at puberty. The fruit-bearing period ex¬ 
tends from about the age of twenty to thirty-eight 
and at forty-five it finishes its cycle of changes by 
dropping the reproductive function. Henceforth the 
woman is a finished product of creation, the com¬ 
pleted female half of one of the dual beings of which 
the human race is composed. Now she belongs ex¬ 
clusively to her husband and he to her. Before this 
they had a duty to perform to the race in fulfilment of 
God’s command to be fruitful and replenish the earth. 
Now that duty has been done so henceforth in their 


HUSBAND AND WIFE 


197 


sexual relation the pair belong solely to each other 
and exercise the functions of a sexual dual unit, or 
“one flesh,” for their own mutual benefit, and not 
for the race. 

307 . The Marital Relation to Continue.— With 
the cessation of child-bearing man and woman do not 
cease to be husband and wife. They do not cease to 
be one flesh and the union of their bodies in the mari¬ 
tal embrace continues because it has other important 
purposes. It constitutes the essential part of mar¬ 
riage; a man and a woman who do not have inter¬ 
course are not husband and wife, even if legally 
wedded, but merely companions. Intercourse is the 
physiological function of the dual unit (of the one 
body) which they form, and it is essential for the 
healthy and normal existence of this “one body” that 
it should exercise its functions, just as the organs of 
the individual body cannot be healthy unless they exer¬ 
cise their normal functions. Hence intercourse con¬ 
tinues between the pair in this present life until the 
decay of old age, that is the approach of death, de¬ 
prives them of their vitality; but in the renewed 
youth, which after the Resurrection will come to them 
in Paradise Restored, there will be no death to sepa¬ 
rate them, nor any old age to cause decay. 

308. As we have seen, the laws and regulations 
given to Moses are prophetic types of the laws and 
regulations for mankind in the Millennium and in 
Paradise Restored and the fact that there is so much 
about marriage and its function in these laws shows 
that the marital relation will continue in the future 
life on the restored earth, where redeemed and per¬ 
fected mankind will exist as married pairs. There¬ 
fore, as intercourse is an essential part of marriage, 
it must also continue. If intercourse ceased men and 
women would not be married pairs, but merely com- 


MAN AND WOMAN 


198 

panions. Restored mankind will be perfect men and 
women and will possess the organs which constitute 
them men and women; thus the use and exercise of 
these organs will be necessary in order to maintain 
their health and physical well-being, just as all or¬ 
gans must be used and exercised, or they will decay 
and become diseased. All beings are intended to act 
in according with the nature God has given them, and 
therefore husbands and wives in order to be normal 
will use the sexual parts of their natures. 

309 . Other Purposes Besides Reproduction.— 
Those who claim that sexual intercourse has no pur¬ 
pose except that of reproduction of the race take a 
very superficial view of the marriage relation. They 
fail to understand the nature of man and are ignorant 
of the full reason why God created man male and fe¬ 
male. (See par. 26 to 31.) One important purpose 
of intercourse is to manifest affection by the highest 
and most exquisite form of contrectation. (Par. 21 
and 22.) A second purpose is to satisfy a God-given 
appetite. The sexes are endowed with a desire for 
the union of the bodies of husband and wife, quite 
apart from the desire for offspring. In fact the desire 
for offspring is seldom consciously present. This ap¬ 
petite can be normally satisfied only by intercourse, 
just as the appetite for food can be satisfied only by 
eating. The satisfaction of all natural appetites is 
beneficial to the individual, and the satisfaction of the 
natural appetite for sex is beneficial in several ways 
to the two individuals who form the pair, one of which 
is the good effect of the husband’s secretion on the 
wife. (Par. 55.) 

310. Begetting children is an important object of 
the union of husband and wife, but it continues for 
only about twenty-five years of the wife’s life, while 
the other purposes continue forever. Still another ob- 


HUSBAND AND WIFE 


199 


ject of intercourse is the important influence it has in 
giving the united pair a feeling of harmony and of 
personal interest in each other, such as can be secured 
in no other way and such as can exist between no hu¬ 
man beings except husband and wife. Again, the 
closest personal contact and association is necessary 
in the marriage relation, and intercourse keeps up the 
interest and enjoyment of this close personal contact; 
it freshens and renews the affection and keeps it on a 
high plane of romance and poetry. Every meeting in 
the marital embrace is an occasion on which youth 
and courtship is renewed and it never loses its interest 
to a loving pair. Finally, the activity of the testicles 
is necessary for the well-being of the husband on ac¬ 
count of the hormones they produce (par. 56, etc.) 
and the exercise of their natural function in sexual 
intercourse is needed for their healthy activity. 

311. In Paradise Restored all women will be past 
the change of life. A woman’s ovaries produce hor¬ 
mones that are very important for her system (par. 
57), but after the change of life the ovaries cease 
their activities and it is a benefit to the wife to receive 
by means of intercourse, the product of the husband’s 
testicles to supplement the supply of internal secre¬ 
tions from her own glands, such as the thyroid and 
others, whose increased action compensates for the 
loss of the ovarian hormones. That married women 
often pass through the change of life with less distur¬ 
bance than single women is proof of the beneficial ef¬ 
fect of the husband’s secretion. The secretion of the 
testicles is the richest and most vital secretion formed 
by the human organism. It is produced in a quantity 
and with a regularity greatly exceeding the need for 
procreation, (par. 55) and this fact alone is evidence 
that it serves other useful purposes. It is well known 
that it has important uses in the system of the hus- 


200 


MAN AND WOMAN 


band; so it is reasonable to suppose that it is absorbed 
from the vagina and benefits the wife also. The 
bodies of husband and wife form one body and the 
husband’s testicles belong to his wife as well as to 
him. That the wife feels a desire to. receive the hus¬ 
band’s secretion (apart from the desire for children) 
is an evidence that it is beneficial to her, just as the 
desire for food is evidence that food is beneficial. 
Some physiologists have noticed the analogy between 
the semen, secreted by the testicles, and the milk, se¬ 
creted by the mother’s breasts. The mother’s milk 
glands furnish a secretion which the infant receives 
into its body while the husband’s testicles furnish a 
secretion which the wife receives into her body. 

312. Intercourse is beneficial, when practiced within 
physiological and psychical limits, because of its 
physiological and vital effects on the pair and also be¬ 
cause of its effects on their minds and hearts. It 
gives them an intimacy of body and heart and a close¬ 
ness of affectionate relationship which they can have 
in no other way. It increases and cements their affec¬ 
tion and continually renews it, binding them together 
in a union such as exists between no other human 
beings. The touch of affection (contrectation) is 
needed to keep affection fresh and vital: therefore con¬ 
trectation will be needed in Paradise Restored as well 
as now, and contrectation is not full and complete 
without intercourse at intervals as its full manifesta¬ 
tion. When everything is considered it is reasonable 
to conclude that throughout the unnumbered ages of 
life everlasting mankind, united in pairs by wedlock, 
will be united in body by the marital embrace as they 
will be united in both body and mind by love. 


THE STORY OF 
MAN AND WOMAN 


BOOK II 













IX 


A CHAPTER FOR YOUNG PEOPLE 

“When a lady and her lover— 

With no meddler to discover— 

And the flowers are gently folded, 

And the grasses lightly wet, 

Thro* the chastened light go straying 
Like two children gone a-Maying, 
They’re about as near to Paradise 
As mortals ever get. 

“When hand in hand together 

Thro’ the placid summer weather 
They turn their backs a little while 
On failure and regret, 

And linger there sweet-hearting 
While the daylight is departing 
They’re about as near to Paradise 
As mortals ever get. 

“I am old, but I was younger, 

And I feel a strange heart-hunger 
When I see a happy couple, 

Such as you have sometimes met: 

And I know that if their bliss is 
Spiced with half a dozen kisses 
They’re about as near to Paradise 
As mortals ever get. 

203 


204 


MAN AND WOMAN 


“God protect them, Heaven bless them 

From the storms that may distress them, 

From the skies that may be stormy 
Or the winds that will be wet. 

Till their spirits thrill and tremble 
When the Lord’s redeemed assemble, 

They’re about as near to Paradise 
As mortals ever get.” 

Arthur Goodenough—Springfield Republican. 

313 . Boys and Girls.—One of the most impor¬ 
tant reforms needed is the correction of the perverted 
ideas which modern people have about sexual matters, 
and the false modesty which prevents a free considera¬ 
tion of these things; combined with the low and de¬ 
praved way of thinking and talking about them which 
is so common. The minds of the children and of the 
present generation of men and women need to be 
educated in order to give the sexual organs and the 
sexual relation their true place and value in accord¬ 
ance with their importance in human life. On the one 
hand, all lewd and low talk or thought about them 
must be banished while, on the other, we must learn 
to think of them purely and to talk of them frankly 
and freely, whenever a proper occasion arises. Igno¬ 
rance on this subject must be replaced by a correct and 
respectful knowledge. Each sex has been kept in too 
much ignorance about itself and about the other sex. 
Instruction should commence in early childhood. 

314. Families usually consist of both boys and girls 
and the natural condition is that from infancy they 
should be allowed to know the difference and distinc¬ 
tion between their sex organs. Small children of both 
sexes should be dressed and undressed together and 
bathed together, so that the difference in their organs 
and in their natures as male and female may not be a 


CHAPTER FOR YOUNG PEOPLE 205 


mystery to them, which after puberty, when their 
sexual natures awake, will lead them to indulge in 
harmful and prurient curiosity about the other sex. 
At an early age all children have a natural and reason¬ 
able curiosity about such things and every mother 
should then inform both boys and girls about the gen¬ 
eral facts concerning sex and the birth of babies. No 
false statements should ever be made concerning these 
things. 

315. Before puberty boys and girls prefer to play 
separately to a great extent but they should play to¬ 
gether at times so as to be well accustomed to each 
other; and they should have enough knowledge of the 
difference which sex makes between them to under¬ 
stand the respect which each should pay the other. 
They should be taught that no frivolous or vulgar 
references to sex or to the sex organs are to be al¬ 
lowed; and the reason given for this restriction must 
be not that there is anything naturally vile or shame¬ 
ful about the sex organs, but that these organs are too 
sacred and important to be thought of lightly or 
lewdly. They should be taught that the organs must 
be kept covered and concealed in all mixed company, 
not because they are shameful, but because of their 
sacredness and importance; and also because they are 
“our uncomely parts/’ as the Apostle calls them, and 
are not intended to be exposed except to those whose 
intimate relation makes it proper. 

316 . Instruction in True Modesty.—Boys and 
girls must be taught modesty, but at the same time be 
given to understand that the sex organs are as proper 
and decent as the stomach or liver. As one of the 
early Christian Fathers wrote, “We should not be 
ashamed to name what God was not ashamed to 
create.” It is not polite to talk about our stomachs or 
livers except when there is a reason for so doing, but 


206 


MAN AND WOMAN 


when there is a proper occasion for talking of them we 
feel no shame or embarrassment about it. If people 
were properly educated it would be the same way in 
regard to the sex organs and sex matters; only medical 
men have this training now. These organs are our 
uncomely parts” and for that reason are to be con¬ 
cealed, but the Apostle says in I Corinthians 12:23 
that we bestow more honor upon these parts by cloth¬ 
ing them, and it is a fact that they are highly honor¬ 
able. They have special honor because they are the 
organs which unite husband and wife in their romantic 
relation and which enable them to ‘work together 
with God” in the creation of new human beings. 

317. Small boys and girls will sometimes inspect 
each other’s organs, or even play at sexual intercourse, 
but usually out of curiosity and lack of instruction and 
not from mere viciousness. Therefore all children 
should have warning about this from their mothers 
and be instructed about the reserve which true modesty 
requires when mingling with the other sex; and care 
should be taken to give the true reason for this. How¬ 
ever, it is only false modesty which extends this re¬ 
serve and concealment to other parts of a girl’s body. 
There is no good reason why a girl’s arms and legs, 
or neck and shoulders should be concealed any more 
than a boy’s and there is no reason at all why a boy’s 
limbs should be concealed. From infancy boys should 
be accustomed to seeing their little girl playmates dis¬ 
play their arms and legs freely for they then would 
have no improper curiosity about them as a concealed 
mystery when they reach the age of puberty and na¬ 
ture impels them to take an interest in girls which they 
did not take before. Beside the moral advantage of 
discarding the prudish and unreasonable fear of ex¬ 
posing the human body to view, there are hygienic 
reasons for letting the surface of the body of boys 


CHAPTER FOR YOUNG PEOPLE 207 


and girls and men and women have free access to the 
air and light. It is now well-established that exposure 
of the naked body to the air and sunlight is very im¬ 
portant as a means of maintaining health, and a very 
efficient remedy in the treatment of disease. The skin 
is not a mere wrapping for the body. It is a highly 
important vital organ and the Creator intended it to 
have free access to the air and sun; but in modern 
times through prudery and false modesty it has be¬ 
come the custom to smother it with clothes, until it 
acquires a sickly white color like a potato sprout in a 
dark cellar 

318 . Childish Love Affairs.—There should not 
be much talk of love and marriage in the presence of 
children, or by children, lest their sexual emotions be 
aroused before the natural time. On the other hand, 
children should be given some judicious instruction on 
sex subjects, treating these subjects in a respectful 
way, emphasizing their importance and never touching 
them lightly or lewdly. They should be taught to look 
forward to love and marriage as something highly in¬ 
teresting and important that must not be trifled with. 
Children from the age of eight to twelve often pick 
out mates, form attachments and talk of marrying 
when they grow up. These attachments are natural 
and do no harm. It is very seldom that such affairs 
continue after puberty and lead to marriage. Parents 
and other grown people should not pay much atten¬ 
tion to them, either to encourage or discourage this 
playing at lovers and sweethearts. While these child¬ 
ish love episodes are of the nature of play, the chil¬ 
dren do not consider them play. They feel very much 
in earnest at the time, but usually soon forget it. 

319 . Almost Fourteen.—As boys and girls reach 
the age of puberty, usually from thirteen to fifteen, 
they should receive pretty detailed and practical in- 


208 


MAN AND WOMAN 


struction about their sexual organs, the sexual nature, 
the mating of men and women and the birth of chil¬ 
dren. Parents often feel a delicacy about giving such 
instruction to their children after they reach this age, 
but if so they should see to it that it is given by others. 
Mothers could exchange duties of this kind for their 
girls and fathers for their boys; or perhaps it might 
be still better to have the instruction given by the fam¬ 
ily physician or the teacher. There are books that are 
suitable for putting into the hands of young people to 
instruct them on these important subjects. They 
should be taught something about the anatomy of the 
sexual organs as well as their physiology. It is un¬ 
reasonable that the school textbooks on physiology 
should omit all reference to the sexual system, when 
it is of the highest importance that all young people 
should have a knowledge of it. On the subject on 
which the pupils need physiological instruction more 
than upon any other they get none at all from school 
books. Some of the more enlightened communities 
are giving high school pupils special instruction on sex. 
It is not within the scope of this book to give lessons 
in anatomy and physiology, but in the appendix will be 
found some information about books dealing with 
these subjects. 

320. All boys and girls should be given a correct 
knowledge of the sex organs, love, marriage and the 
birth of children, early enough to prevent their minds 
from being filled with impure, vicious and false ideas 
about these things by the unclean and false informa¬ 
tion they get from their companions or from low- 
minded grown people. Children of twelve or under 
can get this information from their parents, since it 
is not necessary that they should know details and a 
knowledge of the mother’s part in reproduction is suffi¬ 
cient in their case; but when the change of puberty 
occurs and fuller knowledge is needed, it will often be 


CHAPTER FOR YOUNG PEOPLE 209 


more satisfactory if the instruction is given by books, 
or some suitable person other than the parents. Girls 
should know what is taught the boys and vice versa. 

321 . Puberty and the Menses.—At the age of 
thirteen to fifteen the sexual organs make rapid pro¬ 
gress in their development, as does also the sexual part 
of human nature. The girl child then becomes a 
maiden and is a very different person from what 
she was before. (See pars. 57 and 66.) In girls the 
appearance of the menses, or monthly discharge of a 
sanguineous excretion from the uterus, makes a very 
distinct sign of the great change which has occurred 
and which affects her mind and disposition as well as 
her body. The menses puts girls to some inconven¬ 
ience which their brothers escape but they, as well as 
their brothers, should be taught that it is an honor to 
the girls and gives them womanly dignity as a sign 
of approaching maturity and capacity to participate 
in the great human functions of love, marriage and 
maternity. (Pars. 295 to 297.) 

322 . An Interesting Age.—At this age of fif¬ 
teen a girl is a very interesting piece of humanity. 
She combines the innocent charm of childhood with 
the attractiveness of budding womanhood as she 
stands “where the brook and river meet.” 

“I should like to have known you, Dear, then, 

At the wonderful age of fifteen; 

Little rosebud so white, 

Opened up to the light, 

With the innocent grace of a queen: 

With the baby lines still in your face, 

And the dimples that danced just as when 
Little sunbeams at play 
Laugh and then race away— 

I should like to have known you, Dear, then.” 

Paul T. Gilbert—Cartoons Magazine. 


210 


MAN AND WOMAN 


The young girl should enjoy this carefree period 
without being subjected to the attentions of the other 
sex, which they may be tempted to offer her, because 
at this delectable age girls develop more rapidly, both 
sexually and socially, than do boys. A girl at sixteen 
is generally as fully developed as a boy at nineteen, 
especially in things pertaining to love and courtship. 
At sixteen a girl often feels that she is a “young lady" 
and is often courted and has “beaux” to pay her at¬ 
tention, while a boy at this age is still a boy and if 
he is a natural boy and not spoilt in sexual matters, 
he will feel shy in the presence of young ladies and 
think that he is too young to court them. He does 
not catch up with the “sweet-sixteeners” until he is 
nineteen. 

323 . “Girls, Go Slow.”—The girl at sixteen may 
feel that she is old enough to have male company and 
be courted but parents should restrain this inclina¬ 
tion. The budding girl should be allowed to mingle 
freely with boys of her own age and attend school 
where both sexes are together but, as a rule, she should 
not have older young men pay court to her, or receive 
boys as beaux and “sit up” with them, until she is 
eighteen or nineteen. Still, there can be no hard and 
fast rules made to apply to every girl: each should 
have the treatment suited to her. Some girls at six¬ 
teen are as capable of properly conducting themselves 
with admirers and of making decisions about them as 
other girls at nineteen. The general rule, however, 
should be for young girls to “go slow” with the oppo¬ 
site sex until sufficiently mature. One reason for this 
is that a girl of fifteen or sixteen is not yet capable of 
selecting a life-mate that will be congenial to her, and 
the attachments and the engagements made are com¬ 
monly broken; then later when she finds her true life- 
mate it is a matter of regret to both of them that she 


CHAPTER FOR YOUNG PEOPLE 211 


allowed the intimacies of courtship and betrothal to an¬ 
other at the tender age that is so interesting in a girl. 
She should remain a natural girl and not try to become 
a woman at a time when she should be exclusively 
girlish. 

324. There is no prettier or dearer sight than 
that of a young girl of fourteen to sixteen, with sim¬ 
ple dress, flowing hair and free limbs, unspoilt by 
parties or beaux or any attempt at being a “young 
lady,” whose thoughts are directed to pursuits which 
develop a healthy body and to studies that train her 
mind and who, although she may dream dreams of a 
rosy future with the young knight “who will come 
a-courting me,” is willing to wait patiently until she is 
more mature for the realization of her vision. When 
she finds the right young man and marries him it will 
be a great satisfaction that her two or three years 
of budding womanhood were spent in this natural 
way, without any hothouse forcing of her sexual 
emotions or allowing the bloom to be rubbed off her 
young charms by a premature engagement. 

325 . The Test of Contrectation.—But it does 
not follow that a girl should have no admirers except 
the man she marries. Her husband will take more 
pride in her if he knows she was charming and attrac¬ 
tive enough to win the attention of others as well as 
himself. This will prove to him that her beauty and 
charm are realities and not a mere delusion of his 
affection. Also, she needs the experience which the 
attentions of different young men give her in order to 
determine what kind of man is congenial to her. I 
believe there is an advantage in the American custom 
of “sitting up,” when the young couple are allowed 
to spend an hour or two without a chaperon. Two per¬ 
sons when alone, “under four eyes,” as the Germans 
say, have a better opportunity to become acquainted 


212 


MAN AND WOMAN 


and learn each other’s character and disposition, than 
when in the presence of a third person. It is only 
when two are alone that they are candid with each 
other and unreserved. It is the young lady’s place 
to see that no liberties are taken beyond sitting side 
by side with an arm around her waist and a possible 
stolen kiss; but she needs this much in order to test 
whether the young man’s contrectation is agreeable to 
her or not. She should not allow a young man to have 
her company for more than two or three times unless 
there is good prospect of a marriage engagement. 
(Par. 21 and 22.) 

326. No girl should think of marrying any man 
whose close personal contact is not agreeable to her, 
no matter how desirable he may seem to be otherwise, 
for marriage means a lifetime of the closest personal 
contact. Long after Robert and Nelly were married 
he once asked her what was her reason for accepting 
him in preference to any one of two or three other 
admirers all of whom, to general appearance, were 
as desirable as he. After a moment’s reflection she 
answered, “When I was with the others I always 
felt that I wanted to get away from them but I never 
felt that I wanted to get away from you.” This an¬ 
swer stated the psychology of the matter exactly. Un¬ 
less there is an attraction of personal, bodily con¬ 
geniality between the couple they should not marry. 

327. In order to test their contrectation it is not 
necessary that there should be any coarse or immodest 
personal familiarities. A young man who has the 
right kind of love for a girl, the kind that will last 
and make her happy, and not mere animal desire, will 
not insist on any personal familiarities beyond the 
simple ones mentioned above. A girl is very unfor¬ 
tunate in her choice if she has accepted a lover who 
persists in soliciting anything further, for it is a sign 


CHAPTER FOR YOUNG PEOPLE 213 


of a low form of love and of a selfish disposition; 
but in any case it is the girl's place and duty to set 
the limits of her lover’s personal privileges, and in 
this she must be very strict and unbending. For one 
reason, one additional privilege will not satisfy him 
but will only lead to the demand for more and more 
intimate privileges, until there is reached the limit 
of personal contact, which is only proper after mar¬ 
riage. Another reason is that by allowing too inti¬ 
mate caresses she cheapens herself and lowers her¬ 
self in his esteem. It will reduce the value he will 
place on marriage, if it contains no prospect for 
greater intimacy and pleasure than courtship and en¬ 
gagement afford him. Then, too, he may tire of a 
girl with whom he is too familiar and wish to make 
a change for the sake of variety. 

328 . A Girl’s Charm and Value Enhanced by 
Reserve.—A girl makes a great mistake if she 
thinks she can please her lover and bind him closer to 
her by allowing him personal privileges before mar¬ 
riage, no matter what declarations to the contrary 
he may make. The effect is just the opposite. Her 
weakness will only weaken his attachment to her and 
even if he keeps his engagement and marries her, the 
recollection of the freedom she permitted will be a 
source of suspicion and jealousy to him, for he will 
think that if she was “easy” with him perhaps she 
was the same with others. Even the rakes, who would 
seduce any woman if they got the opportunity, when 
choosing a wife pick the girl who was firm and un¬ 
yielding and showed a real resentment and indigna¬ 
tion if any attempt at undue familiarity was made. 

329. The same rule holds good when a girl asso¬ 
ciates with young men who are not lovers. She must 
permit no personal familiarities, and must emphati¬ 
cally resent them when offered, if she wants to make 


MAN AND WOMAN 


214 

herself appear valuable in their eyes. She must show 
that she does not hold herself cheap, and that she has 
that self-respect and consciousness of her own value 
which all fine characters have. The charms of body 
and proofs of affection of a true woman are the 
most valuable thing the earth has to bestow upon a 
man; a high-minded and sensible girl will feel, this, 
will appreciate her own value and give the privileges 
of her body and the joy of her affection to no man 
who does not pay the price which God has fixed for 
this pearl of great price, namely, a love pure and un¬ 
defiled and enduring for better or for worse. But, 
as said above, this does not mean that a girl must 
never be touched by any man except the one who 
becomes her husband. The nature of courtship and 
the business of selecting a mate, makes it proper and 
advantageous to both sexes that there should be some 
association and occasion for contrectation among 
youths and maidens in order that they may find their 
true life-mates, and have an opportunity to select the 
one most congenial to them from among their asso¬ 
ciates. In this connection girls are to be cautioned not 
to act “old maidish” when in company with young 
men, or keep on the lookout for chances to display 
their modesty, or be suspicious of everything a young 
man may do. They must act with judgment and 
good sense. 

330. Trial courtships and “sitting up” and “kissing 
games” have their place in the supremely important 
business of mating, and dancing also, if it is of the 
proper kind, like the old-fashioned cotillion. A girl who 
has good sense and self-respect and a proper maidenly 
instinct, will always be able to determine what is 
proper and what is not proper in her social inter¬ 
course with the other sex, and will not need to be 
kept under a glass case in order to preserve her vir- 


CHAPTER FOR YOUNG PEOPLE 215 


tue. Experience is necessary to test character and 
develop standards along sexual lines as well as in other 
things. 

331 . Selecting a Life-Mate.—When a girl 
reaches the age of eighteen or over the most important 
business before her is the selection of a life-mate. Her 
feminine nature, as well as established custom, re¬ 
quires her to act a relatively passive part in this; yet 
her part is important. At the Creation God made 
a pair. I believe He has created the whole human 
race in pairs and that each girl has a mate intended 
for her; as the Scotch song has it, “Every lassie has a 
laddie,” and if social conditions were perfect she 
would always find the right one. Under present con¬ 
ditions many young men find obstacles in the way of 
an early marriage. They may find their real mates, 
but fear to marry until they become older and are in 
better financial circumstances, so the well-mated pairs 
drift apart, later to unite with others to whom they 
are not so well adapted. It seems to me that the 
wiser course would have been for such couples to 
take the risks of poverty and some hardship, in order 
to be joined with mates who are their real affinities; 
because getting rightly mated is more important for 
their welfare and happiness than a large income. I 
feel sure that the young men and women who are 
trying to do the will of God and to serve Him loyally, 
are providentially guided in the selection of a mate, 
and if they ask in faith for His guidance and “marry 
in the Lord,” they will be kept from making any seri¬ 
ous mistake in this all-important matter. I also think 
that many couples who do not live happily may after 
all be well-mated and their disagreements caused 
merely by the imperfections of temper and disposition 
to which our fallen flesh is heir. 

332. A young man may very properly “fall in love” 


2l6 


MAN AND WOMAN 


with a girl toward whom he feels drawn by an in¬ 
stinctive feeling of affinity and can commence an active 
courtship in an endeavor to woo and win her; but a 
girl cannot do this in regard to a man to whom she 
feels attracted. She can do nothing until the man 
takes some action toward her. For this reason every 
sensible girl who is well endowed with the feminine 
instinct, is careful not to let herself develop an affec¬ 
tion for any man until she sees good evidence that he 
is attracted to her. “She must not think until she is 
sure she is thought of.” However, the Creator has 
not left maidens helpless in this matter. He has en¬ 
dowed them with instincts and intuitions and many 
attractive and alluring ways which enable them to 
do much toward developing in the man they wish to 
attract, an interest in them. 

333. To this end coyness and reserve on the girl’s 
part have a much more attractive influence on the man 
than boldness and an open show of preference for 
him. Unless he has first developed some affection 
for her, for a girl to let him see that she desires him 
to court her has a repellent influence on the average 
man. If the girl has the proper feminine instinct and 
tact she will find ways and means by which she can, 
while apparently avoiding him or ignoring him, really 
attract him to her and arouse his interest in her. 
She can skilfully and tactfully arrange opportunities 
for him to be in her company and get acquainted with 
her without letting him discover that she has any 
special desire for this. When she has had an oppor¬ 
tunity or two for an interview with him, her feminine 
intuition will detect whether there is any prospect 
that he will develop friendship and then love for her 
or not. Once she finds that he has a mating interest 
in her she will not need to be so cautious. If his 
affection for her has been aroused he will now be 


CHAPTER FOR YOUNG PEOPLE 217 


pleased to find evidence that he has found favor in 
her eyes. But she must be careful to show her favor 
tactfully and with more reserve than boldness. 

334. The purest, deepest and most enduring affec¬ 
tion for his chosen one is not shown grossly by a man 
in attempts at affectionate personal familiarities, or 
shown openly by premature declarations of love and 
the use of terms of endearment. His kisses are “in 
his eyes” and he shows his affection by means of looks 
and actions, by thoughtful attention and tender tones 
that thrill with love. A girl will often be able to see 
that a man is in love with her before he speaks a word 
or performs an act of open affection. When she dis¬ 
covers this she can then meet him half-way without 
lowering herself in his esteem and can encourage him 
to commit himself to her by word and engagement; 
but she must always show reserve and self-respect 
and not make herself cheap. If a man does not declare 
his love and ask for an engagement to marry within a 
reasonable time after he has been granted the privi¬ 
lege of courting her, as a rule the only safe and wise 
course for the young lady is to inform him that he 
must cease his attentions to her. It is very foolish 
for a girl to allow a man to wait on her for months 
as her “steady company” if he does not make an en¬ 
gagement of marriage with her. If her statement 
that he must cease his attentions does not bring him 
to the point of a declaration of love and a desire for 
marriage, she will be better rid of him. 

335 . Animal Desire Not the First Stage of 
Love.—The desire for sexual intercourse does not 
belong to the first stage of love between the sexes. 
(Par. 30.) The influence which first arouses in the 
heart of a young man the feeling of love for a chosen 
one among his girl associates is the instinctive feel¬ 
ing that he is defective without a mate “answering 


218 man AND WOMAN 

to him.” This feeling is instinctive and is not ex¬ 
pressed in words, or even formulated in thought. He 
cannot explain why but he feels an impulse drawing 
him to her and realizes that she is the one person in 
all the world who will satisfy what is lacking in him¬ 
self And in this impulse, if it is the real connubial 
love, when first felt, there is no thought or conscious 
desire for the bodily union. This is always the case 
if the impulse is normal and the young man not de¬ 
praved by sexual vice. If the first attraction which 
draws a man to a woman consists of the physical 
desire it is proof that he lacks the real love which alone 
can permanently bind a pair together in the bonds of 
that special affection which makes them one flesh. 
The desire for the physical union belongs to the last 
stage of love, not to the first, and completes the union. 
This stage will always be reached, sooner or later 
if the affection is genuine and continues, but it does 
not properly belong to the first stage and the desire 
for it is not the conscious cause of love between the 
sexes at its beginning. . 

336. For this reason it is coyness and reserve which 
are the most attractive to men, and not the display 
of bodily charms. The public display of physical 
charms does not inspire real affection. The dress and 
actions with which a street-walker may arouse the 
passions of dissolute men will not help a decent girl 
to win a true and loving husband. Most girls know 
this by their feminine instinct and their natural feeling 
of modesty, but some make the mistake of going be¬ 
yond the bounds of modesty in their dress on the 
street or at social gatherings. While it is only a false 
modesty which insists that a girl must be muffled from 
tip to toe and her legs kept a concealed mystery, yet 
a proper and sensible decorum in dress, a certain de¬ 
gree of coyness and reserve and an exhibition of self- 


CHAPTER FOR YOUNG PEOPLE 219 

respect are the means by which a girl attracts a true 
lover. It is not until the man has won the maiden of 
his choice and wedlock has opened the way to the 
unrestricted privileges of marriage, that the display 
of her charms of body to his sight and touch is pleas¬ 
ing to him and increases his affection. Then inter¬ 
course is felt to be the most natural and highest 
manifestation of their mutual love; but at the com¬ 
mencement of love and courtship there is properly 
no thought of the physical union, and dress and actions 
which appeal only to the physical feeling will not help 
a young woman to win a husband of high ideals. 

337. Some debauchees claim that the courting of 
a number of girls and the practice of illicit intercourse 
gives a young man a better knowledge of womankind 
than the virtuous young man obtains, but this is as 
false as to claim that a man should become a drunkard 
and a glutton in order to know what the taste of 
natural food is like. The drunkard’s taste becomes 
depraved and he cannot appreciate the natural taste 
of plain, wholesome food. In like manner the liber¬ 
tine and the “gay Lothario,” become depraved in their 
sexual nature and do not know what the joy and 
pleasure of the strictly virtuous husband is in the 
sexual relation, and cannot learn, unless they unlearn 
their false impressions. The young man who keeps 
pure and remains loyal to one sweetheart, is the man 
who can best understand and appreciate true woman¬ 
hood and get the highest enjoyment from the sexual 
relation. 

338 . Proper and Improper Dances.—Many 
modern dances are too much like hugging matches. 
These dances are objectionable, but not because it is 
always and everywhere improper for young men and 
women to be close to each other and to encircle each 
other with their arms. There are circumstances under 


220 


MAN AND WOMAN 


which such intimacy is proper, natural and harmless 
because it belongs to courtship and courtship is the 
needful and natural preliminary to marriage. Before 
entering upon the lifelong intimacy of marriage the 
man and woman need the preliminary test which court¬ 
ship affords. But close personal contact and embraces 
between the sexes belong to courtship and to court¬ 
ship only, and courtship is a private affair. Every 
properly constituted young man or woman feels that 
the intimacies of courtship are sacred to himself and 
wishes to be protected from the gaze of others. 

339. The root of the evil of modern dances is that 
they make a public exhibition of the close personal 
contact and embraces of courtship. This contact is 
between couples who are not courting at all and who 
are therefore prostituting the sacred rites of courtship 
to mere amusement. These “close-up dances pro¬ 
duce such erotic emotions as are natural, proper and 
decent only between a pair who are attracted to each 
other by a real affection and who entertain an honest 
and sincere inclination toward a union for life. The 
young people are generally ignorant of the fact but, 
in reality, this public embracing under the name of 
dancing is a form of prostitution. It will inevitably 
take the delicate bloom off the feelings which belong 
to a high-minded girl, because in such dances she al¬ 
lows young men promiscuously to take the personal 
liberties which she should reserve for an accepted 
lover only. 

340. Because a morally degenerate civilization has 
introduced forms of dancing which are evil, is no 
reason for denouncing the proper forms of the dance. 
The old-fashioned square dances, such as the quadrille 
and cotillion, were devoid of the “close-up” personal 
contact of modern degraded forms and there is noth¬ 
ing about them that need be objectionable. These 


CHAPTER FOR YOUNG PEOPLE 221 


old dances were an excellent form of amusement for 
young people of the mating age. They gave them an 
entertaining occasion to meet and mingle socially, 
and such meetings are important for both sexes in 
order that they may get acquainted and have oppor¬ 
tunities to start courtship and find congenial life- 
mates. In proper and artistic forms, dancing is the 
music of motion and is a beautiful exhibition of pos¬ 
tures that express esthetic emotions. There is no 
harm in the sexes dancing together under proper con¬ 
ditions. 

341 . Engaged Couples.—The interval between 
the engagement and the wedding should be neither 
too short nor too long. Before marriage a man and 
woman should have some little time together as a be¬ 
trothed couple in order to become well acquainted 
before they undertake the intimacies and responsibili¬ 
ties of wedlock, to learn gradually to adapt themselves 
to each other and test the compatibility of their tem¬ 
peraments and dispositions. If they are not suited 
and must separate, they should do so before marriage 
instead of after. During the interval before marriage 
it is the duty of the young lady to fix the frequency 
of the visits of her betrothed and not permit him to 
come too often. It is foolish for an engaged couple 
to meet together every day as is sometimes done. The 
girl to whom I was engaged told me that every two 
weeks was often enough for me to come to see her, 
and experience proved that she was right. Of course 
there were at times special occasions when she al¬ 
lowed me to shorten the interval. 

342. Too frequent visits take too much of the 
girl’s time from other duties and are also bad for 
her health. After the consummation of marriage 
the erotic excitement and pelvic congestion produced 
by the caresses of a loving husband are satisfied and 


222 


MAN AND WOMAN 

relieved in a natural and beneficial way by the marital 
embrace; but before marriage there is not this natural 
relief, and the result frequently is the development 
of some disorder of the female organs. This is also 
one of the reasons why a very long engagement should 
be avoided if possible. When a pair are united by love 
the natural course is that this love should be sooner 
or later manifested by a union of their bodies and 
this natural tendency should not be deferred too long, 
especially if the couple are much in each other’s com¬ 
pany. If a long engagement cannot be avoided it 
is better that the pair should be separated by distance 
and kept apart a good deal of the time. 

343. The longer the interval before marriage the 
more careful the girl must be to keep caresses and per¬ 
sonal familiarities within narrow limits, and the more 
important it is for both boy and girl to keep their 
thoughts of each other diverted from any desire or 
expectation of sexual intercourse. If chaste and re¬ 
served kisses and embraces are always looked upon as 
an end in themselves, and never thought of as leading 
to the bodily union, it will be easy for them to avoid 
all desire for such union and at the same time to enjoy 
their association and reserved expressions of affection 
in a high degree. This self-control and cultivation 
of the higher and more sentimental elements of sexual 
love will add value to the intimate association of mar¬ 
riage when the time comes for it. 

344. An engaged girl does a very foolish thing 
if she permits her betrothed husband to have inter¬ 
course before the wedding ceremony is celebrated, be¬ 
cause she runs a great risk of bringing on herself 
very serious trouble. She lowers herself in his esteem, 
and may cause him to leave her; then, if he deserts 
her, she is left deflowered and degraded. If he re¬ 
mains faithful and pregnancy results, his death before 


CHAPTER FOR YOUNG PEOPLE 223 


marriage may leave her in the humiliating condition 
of having an illegitimate child. A girl has nothing 
to gain and a great deal to lose by permitting pre¬ 
nuptial intercourse. On the part of the bridegroom, 
the only natural and morally right condition is for 
him to come to the marriage bed as free from inter¬ 
course with other women as he expects the bride 
to be from intercourse with other men; but under 
the abnormal conditions prevailing in “this present 
evil age’* sexual vice and depravity are so common 
that only a small minority of men have totally ab¬ 
stained from illicit intercourse, so that if all girls 
should refuse to marry any man who had been with 
other women, only a few girls could obtain husbands. 
There are conditions under which a bride can properly 
condone the lack of virginity in the bridegroom. ( Cf . 
par. 48, etc.) 

345. It is one of the sad elements of the present 
reign of sin and evil that pure girls must in many cases 
marry men who are not pure. The bride may over¬ 
look the fact that her bridegroom is not virgin like 
herself (as she would have to do if he were a wid¬ 
ower) but in no case should any girl marry a man 
unless she has good and sufficient evidence that he is 
free from venereal disease of all and every kind. 
Otherwise he may bring on her a fate worse than 
death. {See par. 178.) Venereal disease now prevails 
so extensively in all civilized countries that even the 
most respectable and religious man may be open to 
suspicion and should of his own accord satisfy his 
betrothed that he is free from disease. This ought 
to be required by law before a marriage license is 
granted. 

346 . Wedding Journeys.—The custom of start¬ 
ing on a journey immediately after the wedding cere¬ 
mony is a very bad one and should be abolished. The 


224 


MAN AND WOMAN 


first days and weeks of the new and momentous rela¬ 
tion in which the young couple find themselves should 
be spent quietly and in retirement, not in the hurry, 
discomfort and fatigue of travel. The wedding jour¬ 
ney is especially bad for the bride. She is tired and 
worn by the care and excitement of the preparations 
for the wedding, and is nervous from the expecta¬ 
tions associated in her mind with the great change 
which is about to occur in her sexual life. Often she 
has no plain and detailed information in regard to 
what is to occur when she first yields herself as a 
wife and incorrect statements may have made her ap¬ 
prehensive. The first few nights and days of mar¬ 
ried life often determine forever whether the couple 
can live happily together or not, so much depends 
on the harmony and congeniality of their first marital 
embraces and on the skill of the young husband in 
the art of love. The first few days should be spent 
quietly at home. The rush and excitement of travel, 
of sight-seeing, or visiting, give the worst possible 
environment for the all-important event of the unit¬ 
ing in one flesh of two souls and bodies. 

347. Playing tricks and practical jokes on the bride 
and groom is a most idiotic practice. The young men 
who do this, instead of showing a sense of humor, 
show no sense at all; nor have they any refined feel¬ 
ings, or else they would not worry a young girl when 
her nerves are on a tension at the most critical period 
of her life by playing senseless tricks, putting the 
couple through humiliating performances and attrac¬ 
ting public attention to the bride at a time when she 
should be free from all annoyance. 

348 . The Boy’s Part in Courtship.—The first 
requisite for a boy is to have a clean mind, a mind 
which feels an aversion to all filthy ideas and will 
not permit a filthy word to soil his mouth. Filthy 


CHAPTER FOR YOUNG PEOPLE 225 


thoughts and words are worse than filthy matter. To 
tell an obscene story about something sexual is more 
contaminating than eating carrion. The only way 
to have a clean mind is to have a clean heart and to 
learn that all the organs of the body are to be con¬ 
sidered honorable. Rightly considered there is noth¬ 
ing disgusting or low about any of the functions of 
the human body. To the man scientifically trained 
as medical men are, there is nothing low about the 
functions of the kidneys, or bladder, or bowels, and 
still less is there anything low about the sexual or¬ 
gans, or any natural sexual act. Let every boy set 
his mind upon high things and cultivate a liking and 
preference for “whatsoever things are true, whatso¬ 
ever things are honorable, whatsoever things are just, 
whatsoever things are pure, whatsoever things are 
lovely, whatsoever things are of good report; if there 
be any virtue, and if there be any praise, think on 
these things.” (Phil. 4:8.) Let him keep his mind off 
low things, ignoring the vulgar talk of empty-pated 
companions, and keep it filled instead with thoughts of 
his school studies and ideas obtained by reading good 
and useful books, such as books on natural science 
and on history, the lives of famous men and women, 
and classic works of fiction. Among useful books 
there are none superior to the Bible and there are none 
more interesting. He need not avoid the parts of 
the Bible where reference is made to sexual things, 
but need only bear in mind the commendable sim¬ 
plicity and candor with which all things are treated 
in the Bible, and that “to the pure all things are pure.” 

349. It is especially important that the minds of 
young people should be impressed with the honor and 
sacredness of everything which pertains to the sexual 
element of human nature and with the beauty and 
romance of the relation between boys and girls and 


226 


MAN AND WOMAN 


men and women. This relation should always be 
spoken of respectfully and if jokes are made about 
it, or any laughing, or teasing remarks, they should be 
pure and decent and imply nothing derogatory to 
the most beautiful of human relations. It is proper 
enough that there should be some teasing and joking 
and sly references to mating and love affairs when 
young people are having a good time together. These 
things have their place in the great business of selec¬ 
ting partners and finding soul mates but there must be 
nothing low or coarse about them, and nothing ill- 
natured. 

350 . The Romantic Element in Mating.—It is 
not very usual for a boy and girl who have been well 
acquainted in childhood and have played together or 
have been associated as children in the same classes 
at school, to form a permanent attachment and marry 
when they grow up, even if they have felt the childish 
attachment which many little boys and girls form for 
each other. The affection which unites a pair in mar¬ 
riage has a romantic element and close acquaintance 
and association in childhood militates against) tjhe 
romantic element in love. A young man usually falls 
in love with a girl with whom he has not been long 
acquainted, and who can therefore give his imagina¬ 
tion more room to act in picturing romantic qualities 
in his chosen one. There is also a well-marked ele¬ 
ment in the sexual nature of human beings which 
makes close association between the sexes in early 
life a bar to the development of sexual love. 

351. It is this element which makes incest repulsive, 
so that brothers and sisters have no sexual attraction 
for each other. It is the same with children who are 
brought up together in the same family, but who are 
not blood relations. A boy and girl thus brought up 
together from early childhood do not form a sexual 


CHAPTER FOR YOUNG PEOPLE 227 


attachment any more readily than do brothers and 
sisters. As Prof. William James expresses it, there 
is developed an anti-sexual instinct which prevents the 
development of the desire for the sexual union. This 
anti-sexual instinct is of great importance in human 
society, where the two sexes must grow up together 
in the same house and family, but it is evident that the 
Creator arranged it so that it would be gradually de¬ 
veloped in the human race. In the beginning it was 
necessary for brothers and sisters to marry because 
there were no others; as late as the time of Abraham 
this custom was in existence for we are informed 
that Sarah was his half-sister. 

352 . His New Interest in Girls.—At thirteen to 
fifteen years of age a boy takes a much greater inter¬ 
est in girls than he did before, but this new interest 
will not affect every boy in the same way. He may 
feel an interest in girls in general, enjoy their com¬ 
pany and like to have a good time with them without 
taking a special interest in any particular one until 
he is several years older; or he may be “smitten” 
by one girl who seems especially attractive to him, 
conclude that he is in love with her and want her 
for his wife. But no matter how deeply a boy of 
fifteen or sixteen may feel he is in love with a girl 
of his own age, it is not wise for him to “make love” 
to her. He should not attempt to pay her any court¬ 
ing attention but wait patiently until he is three or 
four years older. The callow age of fifteen or sixteen 
is too early for the pair to know whether or not they 
are well enough suited to each other to take a step 
so fateful as mating for life. Moreover, a courtship 
or engagement at that early age seldom endures but 
is broken up and the pair separate when they become 
older. Therefore if a boy is in earnest in desiring 
a girl for his wife the wise course is for him to wait 


228 


MAN AND WOMAN 


before presenting himself to her in the character of 
a lover and suitor for her hand until he is old enough 
to make a better and more permanent impression 
upon her than a young boy is capable of doing. A 
girl of fifteen or sixteen is sexually and socially older 
than a boy at that age and she may take little interest 
in him then. The older young men are more attrac¬ 
tive to her. By the time the couple have reached 
nineteen, however, the boy has caught up with the 
girl in development and is mature enough to secure 
her interest. 

353 . Chivalry.—I do not mean that a boy of 
fifteen should avoid girls. He should have their so¬ 
ciety at school, or in their homes, or at social gather¬ 
ings. It is a good thing for a boy to have sisters 
for then he can observe feminine nature when it is not 
on dress parade. Association with girl cousins is 
also very useful to a boy. The girl cousins are in 
a relation to him which is a borderland between the 
anti-sexual relation of his sisters and that of girls who 
are not relatives, and toward whom he can have sexual 
attraction. They serve as an introduction to the wider 
circle of the feminine world. When associating with 
girls every boy should keep in mind that he should 
always maintain toward them the chivalrous spirit of 
the “knights of fable and song.” However gaily he 
may romp with them, or laugh and joke with them, 
or tease them, it must always be with a spirit and feel¬ 
ing of respect and tenderness, and he must be careful 
to say or do nothing to cause them embarrassment or 
chagrin, or wound their self-esteem or their feeling of 
modesty and self-respect. 

354. One thing which the boy must impress deeply 
on his mind is that the sexual nature which makes a 
girl take such a deep and all-pervading interest in the 
male sex, is as high above the coupling impulse of 


CHAPTER FOR YOUNG PEOPLE 229 


brutes as the heavens are above the earth. In too 
many boys and men the sexual impulse takes the brut¬ 
ish form, but this is very rare in unperverted girls. 
In his social intercourse with girls, therefore, the boy 
must exclude from his mind all thoughts of the mere 
brutish and animal union of the sexes, for no differ¬ 
ence how fond a girl may be of the company of boys 
she is not thinking of that. The hints and assertions 
of low-minded boys and men to the contrary must 
be ignored and despised. If the boy trains his mind 
to dwell on the higher aspects of the relation of the 
sexes, he can enjoy in a high degree the pleasures 
of the society of his girl acquaintances without de¬ 
veloping animal desires. An early developed love 
for some true girl who is likely to make a suitable 
mate for him is of the highest usefulness to a boy in 
the development of pure-mindedness, and in preserv¬ 
ing him from sexual vice. It also helps him to appre¬ 
ciate and enjoy in a chivalrous manner, the society of 
other girls beside the one on whom he has set his affec¬ 
tion. While it is not advisable, as a general rule, for 
boys under nineteen or girls under eighteen to “make 
love” or court, it is also true that, on the boy at least, 
an early attachment for a good girl has a very salutary 
influence, and social and business conditions should be 
such that the engagement could take place by twenty 
and marriage in a reasonable time thereafter. Under 
such conditions there would be no reason why the 
young man could not come to the bridal bed as pure 
as he expects his bride to be. In order that marriage 
may be successful the two beings must become amalga¬ 
mated into one. This union of hearts and the con¬ 
summation of marriage should occur before growth 
is fully completed, while both are still in the plastic 
stage of life, which is twenty to twenty-three. If 
love and marriage occur at middle age or later, amal- 


230 


MAN AND WOMAN 


gamation usually only takes place by one of the pair 
doing all the conforming. Late marriages form one 
of the serious evils of modern life, due to wrong social 
conditions. 

355 . Providential Guidance.—The selection of a 
life-mate is the most important thing in a young man’s 
life. It has a greater influence on his peace and hap¬ 
piness and the formation of his character than any¬ 
thing else; therefore a boy should go to the Lord in 
prayer to be guided aright in this momentous business. 
Those who desire to be loyal to God and are striving 
to do His will and do that which is pleasing to Him, 
will be providentially guided in this supreme matter 
and will be enabled, through Him, to find a true mate 
and win her love. The same is also true for the girls. 

356. The progress of the affair will seem to come 
about quite naturally and the pair may not realize at 
the time that they are being providentially guided, but 
in after years, if they look back over the events of 
their youth, they will see that many things which were 
beyond their control, or which they did not plan, 
were arranged so as to bring them together. Gener¬ 
ally a young man needs no instruction about how to 
win his chosen one for, if there is a real affinity be¬ 
tween the couple, their natural instincts will draw 
them together; but a first essential in winning a girl’s 
love is to feel a true and earnest, sincere and unselfish 
love for her. Love begets love. If a young man mani¬ 
fests an affection for a heart-free girl, it has a strong 
influence toward arousing reciprocal affection in her 
heart for him. Love should not be manifested in a 
theatrical manner, by rhetorical declarations on bended 
knees or wordy protestations of undying affection. 
If a youth has a genuine love for a girl he shows it 
in many instinctive ways, which the girl as instinc¬ 
tively understands. The tenderness that thrills in his 


CHAPTER FOR YOUNG PEOPLE 231 


voice, the unaffected solicitude for her welfare and 
happiness, the sacrifice of his own desires and pref¬ 
erences for hers and the affection which irradiates 
his face, all reveal his feelings toward her, and when 
the time comes for a mutual understanding and en¬ 
gagement he will find the occasion and the words he 
needs. 

357. A real love will cause the betrothed lover to 
deny himself the pleasure of occupying too much 
of his sweetheart’s time with his attentions and visits, 
causing her loss of sleep and rest, or interfering with 
her home duties; and he will avoid too frequent em¬ 
braces and kisses. (Par. 342.) Nor need this re¬ 
serve and thoughtful consideration prevent him from 
showing his affection and masculinity. It is true a 
woman does not want to marry a man who is defective 
in male powers and qualities; that is, she wants a 
husband who has a large capacity for love. But this 
does not mean strong physical brute amativeness. A 
man may have that without real love at all. It means 
a large capacity and sensibility for the real human 
sexual love, which not only desires to possess the 
body of the loved one, but desires to cherish, serve 
and sacrifice for her; a love that dotes upon her, 
“loves the very ground she walks on,” and that, during 
the betrothal period before the consummation of mar¬ 
riage, leaves out of mind the desire for the union of 
bodies. For although this is indeed the supreme mani¬ 
festation of mutual love between husband and wife, 
it comes last in sexual love and not first. 

358 . Popping the Question.—Every young man 
will have his own way of asking his sweetheart to 
become his wife. Most couples will quietly come 
to an understanding without much trouble but some¬ 
times the swain may be somewhat perplexed and 
nervous about it. It seems true, as has been stated 


23 2 


MAN AND WOMAN 


by a woman, that a girl can usually tell, after talking 
alone two or three times with a young man, whether 
or not he will be likely to develop a mating interest 
in her, and if there is no such probability she. drops 
him. Young men, however, are less gifted this way 
and will sometimes pester a young lady .with courting 
attentions and importunities to promise marriage, 
when there is no prospect of gaining her .love. If a 
man has good judgment he can avoid this for, if a 
girl has a mating affinity for him, his contrectation 
will be agreeable to her and he should be able to detect 
this. (Par. 325.) But many a girl has given her 
affection to a man to whom, when he first commenced 
to court her, she had no notion of yielding herself, 
and therefore, if he is in doubt, a lover should not 
give up until he has asked her and got her decision. 
“Faint heart never won fair lady,” says the old prov¬ 
erb and a girl will not have much esteem for a man 
who is too timid “to pop the question” within a reason¬ 
able time. But a sensible girl does not throw herself 
at a young man the moment he says, “Will you marry 
me?” 

359. Both boys and girls possess the faculties of 
imagination and sentimentality. It is commonly 
thought that girls are more gifted in this respect than 
boys but my opinion is that the facts show it is quite 
the other way and that boys are more imaginative 
and sentimental than girls. The different parts they 
play in courtship illustrate this. The young man who 
falls in love must take action, often under difficulties, 
toward winning the object of his affection and he 
needs an active imagination to endow her with ro¬ 
mantic qualities that give him courage and spur him 
on to persevere in his suit until he wins her. If his 
mind were dull and prosaic and he considered only 
the common workaday attributes of plodding feminine 


CHAPTER FOR YOUNG PEOPLE 233 


humanity, he would be easily discouraged and would 
readily give up. The passive part a girl must act 
in courtship compels her to keep her sentiments and 
affections under control, and wait until she sees in¬ 
dubitable evidence of a man’s affection before she 
allows her love to go out to meet his. Thus imagina¬ 
tion and sentiment are suppressed, and not active on 
her part. She needs to exercise the prosaic faculties 
of comparison, commonsense and good judgment in 
order to decide whether it is wise to accept him or not. 

360. Even when a girl feels strongly attracted to 
a young man who has not shown any evidence of being 
attracted to her, she has a faculty, which men were not 
given because they do not need it as women do, by 
which she suppresses her feelings and denies them, 
even to herself; and she is able to avoid thinking 
about them. In such a case, if the man manifests 
affection and courts her, love for him wells up in 
her heart very promptly; but in all cases a sensible 
and truly feminine young woman keeps her decision 
in reserve and her affection under control until the 
lover declares his love and asks for her hand. When 
he has done so, she still usually needs to take some 
time to consider and make sure that she loves him 
enough to unite with him for life, “for better or for 
worse,” before she gives him the answer that will seal 
her fate forever; and the ardent lover must not chafe 
at a little delay. 

361. An example from real life will illustrate what 
has been said above: Robert was convinced that Nelly 
loved him and he supposed he would receive a prompt 
“yes.” But he did not know feminine nature then 
as well as he did afterwards. One summer evening, 
when “sitting up” with her in the “parlor” of the 
old farmhouse, he took her hand and slipping an arm 
around her waist said, “Nelly, I have something to 


234 


MAN AND WOMAN 


tell you. I love you, and I want you to be my wife 
sometime.” Nelly blushed and cast down her eyes, 
submitting to his embrace, but said nothing. Robert 
kissed her lips saying, “Silence gives consent.” But 
Nelly withdrew from him and shook her pretty head. 
Robert was astonished and exclaimed, “But you love 
me, don’t you?” A blush, a shy smile and a shame¬ 
faced look into his eyes, answered that question to 
Robert’s satisfaction, but she still refused the coveted 
“yes,” saying, “I will not answer now,” and fixing 
three months as the period she would take to consider. 
Robert was sensible enough and had a genuine enough 
love for her to wait until the time was up; and then 
she said, “It is ‘yes,’ ” and kissed his lips to seal the 
covenant. 

362 . The Course of True Love.—No two pairs 
of young people are exactly alike and the details of 
courtship will vary in every case; but the principles 
which should guide the actions of lovers are always 
and everywhere the same. For this reason the actual 
facts of a normal courtship, which I know really oc¬ 
curred, will give prospective lovers a better idea of 
what those principles are, than any formal statement 
of them. Robert and Nelly were a real boy and girl 
who lived years ago, in what would now be considered 
a somewhat primitive neighborhood, at a time when 
the phonograph and telephone, the airplane, the auto¬ 
mobile and the wireless, would have been thought an 
unbelievable fairy tale. But human nature was the 
same as now. 

363. Robert had for some time settled in his heart 
and mind that Nelly was the girl he wanted for his 
wife, so one evening, at the “spelling bee” in the old 
schoolhouse, he whispered in her ear, “May I see 
you home tonight?” Coyly she took his arm for the 
walk across the frosty fields to her home, a walk 


CHAPTER FOR YOUNG PEOPLE 235 

which proved to be the first steps on a journey for 
life. According to the established custom of the time, 
it was usual for the “beau” to enter when the couple 
reached the girl’s home, and after the family had re¬ 
tired they were expected to “sit up” alone together. 
The beau had the privilege of sitting by the girl’s side, 
with an arm around her waist, and a kiss was thought 
quite proper, even if they had never met before. 
When Robert and Nelly reached her door he bade 
her good-night without entering. He was well aware 
of the privileges which custom allowed, but he did 
not feel that he ought to approach the shrine of the 
goddess he had long worshiped at a distance, too 
abruptly. When he asked to see her home and 
escorted her there, his action was understood in that 
neighborhood to be a declaration of a budding affec¬ 
tion and the desire to commence a courtship, and 
Nelly was better convinced by his reserve that his 
affection was pure and earnest than if he had been 
more bold. 

364. The next time he had the opportunity of “see¬ 
ing Nelly home” he entered the house, and subse¬ 
quently he spent several evenings with her “sitting 
up,” but still he did not claim the privileges which cus¬ 
tom granted a “beau.” He did not touch her person, 
even when they were sitting side by side alone, until 
the time came when he felt convinced that she recip¬ 
rocated his love. Then he declared his own and took 
his first kiss from her little mouth. 

365. During the happy interval of their betrothal 
he made no attempt at any greater personal familiari¬ 
ties than this. He was fully satisfied when Nelly sat 
close by his side, in the circle of his arm, where he 
could fondle her brown curls and take a few kisses 
when bidding her good-night. He felt no desire for 
anything further than this, because his mind enter- 


236 


MAN AND WOMAN 


tained no thought of anything more in relation to his 
loved one until they would enter wedlock. (See 
par. 36 7 -) 

366 . Engaged.—The period of engagement is a 
very happy one for a well-mated pair. (Par. 67.) An 
essential requirement for a satisfactory married life 
is that the pair should have complete confidence in 
each other, and this should be established during the 
betrothal period. There must be no deceptions prac¬ 
ticed, or pretenses made. The utmost degree of truth¬ 
fulness must be observed between them, and no secrets 
kept from each other. If either or both have had 
love affairs with others, whether proper or improper, 
the story should be told now, if not told before en¬ 
gagement, in preference to waiting for it to be dis¬ 
covered after marriage, when it may cause suspicion 
and estrangement. Neither of them should flirt, or 
show favors to any other person, any more than after 
marriage, but if they have established complete mutual 
confidence, neither will feel or display jealousy on 
occasions when proper sociability has been shown by 
his or her partner to one of the opposite sex. An exhi¬ 
bition of unreasonable jealousy by one of the pair 
would be good reason for the other to break the 
engagement, for it is evidence of a mean and selfish 
disposition. 

367 . Contrectation and Detumescense.—The 
engagement period is a preparation for the marriage 
relation, but it is important for all engaged couples 
to bear in mind that in one particular their relation 
differs from what it will be after marriage, and this 
is in the marked difference between contrectation and 
detumescense. Contrectation and detumescense are 
two phases of the sexual relation to which the German 
physiologist and psychologist, Moll, gave these names. 
Another writer calls contrectation the affectional 


CHAPTER FOR YOUNG PEOPLE 237 


phase, and detumescense the generative phase. (Pars. 
21 and 31.) Before marriage only the affectional ac¬ 
tion of the sexual nature should be in operation, and 
this should also be the case most of the time after 
marriage. If the lover’s mind is occupied with 
thoughts of kisses, or other caresses, only as an end 
in themselves, if he suppresses all thought or expec¬ 
tation of sexual intercourse and does not think of 
his sweetheart as associated with the idea or desire 
for this, then the longing for it will not arise and he 
will be able to enjoy her presence and find mutual 
bliss in kisses and caresses without being tormented 
with a desire for anything beyond them. Any right- 
minded lover can do this, because in the commence¬ 
ment of true love only the affectional element is active 
(par. 335), and the lover need never go beyond this 
phase before marriage. Experience has proved this 
in many cases. A lover of an ardent sexual nature 
may be engaged for a long period, may “sit up” alone 
with his sweetheart and enjoy in a high degree a 
proper amount of embraces and kisses, without once 
experiencing the physical impulse, because he never 
associates her in his mind with that. 

368. But if the lover allows his sweetheart to be¬ 
come associated in his mind with thoughts of the 
physical union, then kisses and caresses seem only 
a preliminary to that and will excite desire. Instead 
of enjoying her presence and her endearments, and 
being satisfied with them and soothed by them, he 
will be tormented by unsatisfied desire, because the 
turning of his mind in that direction stimulates the 
secretions of his sexual glands and causes an engorge¬ 
ment of their blood vessels, which demands relief by 
the sexual act. 


X 


A Chapter For Married People 

369. At first thought we are likely to conclude that 
instruction in the art of love belongs principally to the 
period of courtship and the selection of mates. Young 
people do need some instruction in regard to court¬ 
ship, but there is so much about it that is instinctive 
and is done by intuition, that most young people get 
along pretty well through the courting period, even 
when they are ignorant concerning its physiology and 
psychology and have not had practical instruction 
from the more experienced. It seems to me that girls 
have a special instinct to guide them in this critical 
period, or that they are specially watched over at this 
time by their guardian angels, who prompt them what 
to say and do on the many occasions when they must 
act on the spur of the moment, without any oppor¬ 
tunity for previous reflection or planning, and decide 
instantly on a course that will influence their condition 
forever. The girl must wait until the boy speaks or 
acts before she can know whether she will have any 
opportunity either to accept or reject his attentions, 
and then she must decide instantly what she will do 
under the circumstances. I think girls are often spe¬ 
cially guided to say and do the right thing. They dis¬ 
play wonderful tact and judgment in the treatment 
of a lover and suitor. (Pars. 355 and 356.) It also 
seems to me that this guidance is granted to them for 
the courtship period specially, and that after marriage 
many of them lose it, acting without tact or wisdom 
in the management of their husbands. This last ob- 
238 


FOR MARRIED PEOPLE 239 

servation applies to the young men as well as to the 
girls. 

370. With many if not most couples instruction in 
the art of love is needed after marriage, and exhorta¬ 
tion to put the art into practice is also needed. Their 
lives are closely united but, under present unfavorable 
conditions, there are many things to cause them to 
forget or forego the practice of the art of love, an art 
which came so naturally to them during courtship. 
The cares of this world, the struggle to make a living, 
weariness from toil, the disturbances of temper and 
change of disposition caused by defective health, the 
mistakes they make in their sexual relation, the 
thoughtlessness and indifference or callousness pro¬ 
duced by constant association in prosaic everyday 
things, often the very feeling that now that they are 
married and in possession of each other, there is no 
need to trouble themselves with the attentions which 
were so necessary when the problem was to win a 
mate—all these things make it hard for them to keep 
up the romantic and poetic interest in each other 
that was so stimulating before marriage. They for¬ 
get what a mysterious and wonderful thing their rela¬ 
tion is. Often, of course, conditions which brought 
them into the bonds of matrimony may have been far 
from ideal. 

371. It is a happy and fortunate condition when a 
young man is moved by the God-implanted feeling 
of the need of a mate, unlike himself but “answering 
to him,” and, without a thought of sensuality, is 
drawn by an instinctive affinity to fix his affection 
on a maiden. He shows her that he has chosen her 
out from all the rest of mankind by paying her court¬ 
ing attentions. She spontaneously responds to his 
love and they pledge themselves to each other in be¬ 
trothal. United by a pure and elevated love they 


240 


MAN AND WOMAN 


pass through a period of romantic and delightful 
experiences before marriage. When the time arrives 
for the intimate caresses which wedlock permits by the 
removal of all personal barriers, he comes to the bridal 
bed a virgin like her. Like the first pair of lovers 
in Eden they can be together “naked but not ashamed, 
because they think no ill.” It is only such a pair who 
can obtain the full joy and pleasure of the marriage 
bed, for they have purchased it by paying the price 
at which God has valued it, that is, mutual and ex¬ 
clusive love. The man who has depraved this fun¬ 
damental part of his nature by illicit intercourse and 
degraded “the sacrament of love” to a mere sensual 
gratification, cannot feel the full measure of the pleas¬ 
ure which belongs to a pair thus joined. 

372 . The Wedding Night.—In paragraphs 363 
to 366 we outlined “the course of true love” in the 
case of Robert and Nelly during the courtship and 
betrothal period. In due time the wedding night came 
with its greatly extended privileges of personal inti¬ 
macy, but he took his place by her side in the bridal 
bed without any expectation of the consummation of 
the marriage at that time. That was something to 
be considered later, when she would reveal her wishes 
in regard to it. She volunteered the statement that 
she wished to postpone the consummation for the 
present but she did not deny his request for the enjoy¬ 
ment of the charms which before had been veiled 
by her garments. He was satisfied with the surrender 
to his sight and caresses of the feminine attractions 
which before he had never approached, even on the 
outside of her clothing. His ready deference to her 
wishes in regard to the postponement, combined with 
the intimate caresses, constituted the proper and 
natural form of courtship and art of love by which the 
newly wedded husband should win his bride to sur- 


FOR MARRIED PEOPLE 


241 


render her inmost charms of body to him, without 
any shock to her sensibilities, without arousing her 
fear or aversion but, on the contrary, fixing more 
firmly her faith and confidence and increasing her 
esteem and love. After a week of this intimacy Nelly 
hinted that all restrictions had been removed, and the 
first marital embrace was as pure and refined a caress 
as their first kiss, for Nelly knew she was offering 
her virginity to a virgin husband. Many an im¬ 
petuous bridegroom, who has allowed his mind to be 
occupied by the expectation of the first night, has 
found too late that his inconsiderateness and haste 
to grasp a sensual pleasure have excited fear and 
caused aversion, perhaps produced frigidity with loss 
of respect and affection, which have marred his happi¬ 
ness for life and destroyed his satisfaction in the mar¬ 
riage bed. 

373. The young man who has remained virtuous 
before marriage is well repaid for his self-control. 
However poor he may be, his pleasure in the unde¬ 
filed marriage bed is far greater than that of the 
millionaire rake who keeps a mistress in every city; 
for the pleasure of a pair who unite their bodies as 
a manifestation of pure love is not limited to mere 
animal sensation, as is the case with illicit intercourse. 
The occasions of the bodily union of a loving husband 
and wife form the romance and poetry of common 
life, and renew the joys of courtship and of glove’s 
young dream. It is the opportunity for lovers* talk, 
and compliments and caresses, when contrectation 
is unimpeded by the intervention of non-conducting 
garments and the thrill of the electric current of affec¬ 
tion passes between them from every portion of their 
bodies. Their meeting is like the courting evenings 
of their fresh and youthful affection, and is something 
they can remember and not regret, something to which 


242 


MAN AND WOMAN 


they can look forward with the interest of the meet¬ 
ings of lover and sweetheart. It enables them to for¬ 
get and forgive the dissensions and disagreements 
that are inevitable in daily life. (See par. 55, etc., and 
Chapter VIII.) 

374 . “Who Follows Pleasure, Pleasure Slays.”— 

The marital embrace gives the most exquisite pleas¬ 
ure which the senses of human beings can experience 
and its enjoyment is greatly enhanced by the fact that 
it is not individual and self-centered, like most other 
pleasures of the senses. It requires the participation 
of two persons and is mutual and altruistic because 
it is not enjoyed by either one of the pair unless his 
or her mate is fully sharing the enjoyment. Wedded 
bliss is something which has survived the Fall. “He 
only is happy who loves.” 

“Fair as amber, sweet as musk 
Is life to those whom love unites. 

They bask in Allah’s smiles by day 
And nestle in his arms by night.” 

The marital union, however, must not be practiced 
merely for the sensuous pleasure it gives, but as a 
manifestation of affection. 

“Who follows pleasure, pleasure slays. 

God’s wrath upon himself he wreaks. 

But all delights attend his days 
Who takes with thanks, but never seeks.” 

375. In this most intimate caress of the marriage 
bed neither party is debtor to the other. It is a fair 
and even exchange of mutual love. Love cannot be 
purchased with either money or favor. “Love and 
love only is the gain for love.” “If a man would give 


FOR MARRIED PEOPLE 


243 


all the substance of his house for love, it would be 
utterly condemned.” (Cant. 8:7.) The wife must not 
consider that she is giving more than she receives in 
the embrace of affection. She has no more power 
over her own body than he has over his. If she puts 
any condition on it except affection, or demands or 
expects anything material for it, she degrades herself 
to the level of a harlot. When God bestowed the 
great boon of sex and love and marriage upon man¬ 
kind, he required that a high price should be paid for 
it, namely, the price of “love, the greatest thing in 
the world.” Those who enter the wedded state with¬ 
out paying this God-ordained price will find that the 
anticipated pleasures are 

“Like Dead Sea fruits that tempt the eye, 

But turn to ashes on the lips.” 

376. On the other hand, the husband must always 
keep in mind the great favor his wife confers upon 
him when she gives him herself, body and soul, “to 
have and to hold” with all the wealth of charm and 
beauty which the Creator has bestowed upon woman¬ 
kind; the sacrifice she makes, the travail she endures 
and the risks she runs when, in the old phraseology 
of the Common Law, she allows him to beget children 
upon her body. These gifts the husband must repay 
by care, protection, affection and the most tender 
consideration. He is not excused from this even 
when she plagues him with her whims and caprices, 
or disturbs him by fault-finding. He took her “for 
better or worse,” and with all her contrasts and vari¬ 
ability she is a woman still. Even if serious estrange¬ 
ment threatens, the couple must not give up faith that 
they are true mates but seek to eliminate or suppress 
the causes of estrangement, and perhaps become closer 


244 


MAN AND WOMAN 


knit by their experience. “The falling out of faith¬ 
ful friends, renewing is of love.” 

377. The Sacrament of Love.—The coming to¬ 
gether of husband and wife should be “an event,” not 
a mere incident resulting from unpremeditated im¬ 
pulse. Therefore separate sleeping rooms (or even 
beds) are important. The event should not be cheap¬ 
ened by being made common, or too frequent, or by 
occurring “between half asleep and half awake,” as 
Shakespeare puts it. This separation of sleeping 
rooms will give opportunity for mutual planning and 
arrangements which will add to the zest and interest; 
perhaps bring into play stratagems like those for the 
clandestine meeting of lovers. A woman writer has 
said that “it is the approach to the marital embrace, 
as well as the embrace itself, which constitutes the 
charm of the relation of the sexes,” and the approach 
must not be abrupt, even in words, but hinted by some 
phrase from their own dialect of love, or by a touch 
or caress significant only to the pair. They should 
not allow the act to be lowered in their esteem by 
the influence of the ascetic ideas of those who hold 
that the human pair are in helpless bondage to propa¬ 
gation, like the lower animals. A famous authority 
on sex has said that union for propagation only is 
the animal form. Man is not in the animal stage of 
love; in him it is more psychic than physical, although 
the two phases always belong together, because man 
has no psychic faculties except when united with the 
physical. I would impress upon all married lovers the 
following paragraph from Havelock Ellis. 

378 . “Through harmonious sex relationships a 
deeper spiritual unity is reached than can possibly be 
derived from continence either in or out of marriage. 
Apart from sexual craving, the complete spiritual 
contact of two persons who love each other can only 


FOR MARRIED PEOPLE 


245 


be attained through some act of rare intimacy. No 
act can be quite so intimate as the sexual embrace. 
In its accomplishment, for all spiritually evolved per¬ 
sons, the communion of bodies becomes the commu¬ 
nion of souls. The outward and visible sign has be¬ 
come the consummation of an inward and spiritual 
grace. . A distinguished woman writes, ‘Sex inter¬ 
course is the great sacrament of life: he that eateth 
and drinketh unworthily eateth and drinketh his own 
damnation; but it may be the most beautiful sacrament 
between two souls who have no thought of children/ 
A sacrament is the physical sign of the closest possible 
union with some great spiritual reality. We may say 
with James Hinton that the sexual embrace, worthily 
understood, can only be compared with music and 
prayer. Every true lover, it has been well said by a 
woman, knows this, and the worth of any and every 
relationship (in marriage) can be judged by its suc¬ 
cess in reaching, or failing to reach, this standpoint.” 

379. Love’s Memory to Be Kept Green.—One 
of the great troubles with marriage in this weary 
workaday world is that it is so difficult for most 
couples to keep up the poetry and romance that rightly 
belong to marriage and are its true element. I have 
found by experience that it is a great help if the 
couple will frequently turn their thoughts and conver¬ 
sation back to the days of their youth and court¬ 
ship; the days before the romantic element was sup¬ 
pressed. Recall the events of that period, no matter 
how trifling they might appear to others. Every little 
thing in the process of falling in love, and in wooing 
and winning a mate, was of prime importance to the 
couple concerned and the recollection of them is the 
most interesting and enjoyable of the treasures of 
memory. Talk these events over, compare your recol¬ 
lections and mutual impressions at the time, tell each 


246 


MAN AND WOMAN 


other what were your thoughts and expectations and 
plans in regard to each other before you were engaged 
and after. 

380 . Frequently look back to the fairyland of youth 
and courtship, which is wedded love’s native country, 
and convince yourselves that the prosaic or disagree¬ 
able things you now see in your mate are the accumu¬ 
lations from the dust and toil of life’s journey through 
a weary land, and that the partner whom you some¬ 
times think has changed for the worse, is at heart 
still the congenial affinity that your youthful eyes 
instinctively discerned to be the “help answering to 
you.” Then turn your gaze forward to the unending 
ages of rest and joy and peace you will spend together 
in the land that is fairer than day, where you will 
find the poetry and romance which youth promised, 
increased by tenfold usury. Then all the disagree¬ 
able things and disappointments of married life in 
this vale of tears will seem “like a watch in the night 
when it is passed.” 

381. Activity Necessary to Life.—Love must be 
active and manifest itself if it is to be kept alive. 
Concealed love will die, or become very feeble from 
want of exercise. If one feels love he must act it 
also and acting love will restore love that has become 
dulled. As the spirit of life has no power without 
a body, so love without outward manifestations is 
a nonentity. Loving attentions, little courtesies, solici¬ 
tude for the comfort and happiness of your husband 
or wife, manifestation of a genuine pleasure and satis¬ 
faction in having the presence of one or the other, 
will not only be a means of retaining your mate’s affec¬ 
tion, but will cultivate and increase your own. Mak¬ 
ing marriage a success, or developing the capacity for 
love, is the most important business in life. It requires 
and deserves study and attention and much time should 


FOR MARRIED PEOPLE 


247 


be devoted to learning about it in an endeavor to 
understand it. Every couple should make it their 
custom to read books about it frequently, for many 
good books have been written on the subject. It 
should be as much a part of every married couple’s 
equipment to have a good collection of books on this, 
their most important specialty, as for a physician to 
have his medical library. 

382 . Marriage Honorable in All.—Satan quoted 
Scripture to support his points in his argument with 
our Lord in the desert, and there are people who at¬ 
tempt to disparage marriage by distorting Scripture. 
We find some conscientious souls who are disturbed 
by these attempts to slander the nature God con¬ 
ferred upon mankind, and a false view sometimes 
makes trouble between husband and wife. In every 
age there have been, and there are now, fanatics with 
a perverted sexual disposition who wish to slander 
marriage. Such thinkers twist some of the Apostle’s 
statements in the seventh chapter of First Corinth¬ 
ians in an endeavor to support their unnatural views. 
In this chapter Paul gives condensed answers to ques¬ 
tions which members of the Church at Corinth had 
written to him in regard to the relations of the sexes 
under the special conditions prevailing there, where 
they had accepted Christianity in a pagan city. At 
this time the Christians were in distress from perse¬ 
cution by the pagans, and were distributed by divisions 
and disputes among themselves. (I Cor. 1:10-13.) 
Some of the principles governing the relation of the 
sexes given in this chapter are fundamental and apply 
to all times and places. Others were applicable only 
to that time and place, and were for the instruction 
of the Church in that period of stress. (See verse 26.) 
Paul explains to the Corinthians that the restrictions 
he advises in regard to marriage are his own judg- 


248 


MAN AND WOMAN 


ments, and not commandments of the Lord, and are 
given because of the distress that was upon them. 
Marriage would increase their tribulation. (Verse 28.) 
The married man with a wife to leave destitute, and 
small children to leave helpless, could not face the ter¬ 
rors of martyrdom with as free a courage as the 
single man who had no dependents. The Apostle 
wished them to be free from family cares at this time 
when they had to face the fires of persecution. (Verse 
32.) There is much in this chapter to honor marriage, 
and nothing to contradict Hebrews 13:4, “Marriage 
is honorable in all and the bed undefiled.” And in 
First Timothy 4:1-4 Paul calls denunciation of mar¬ 
riage a doctrine of demons: “Giving heed to seducing 
spirits, forbidding marriage which God created to be 
received with thanksgiving.” 

383 . Why Jesus Did Not Marry.—Christ told 
His disciples (Matt. 19:11-12) that for the few who, 
by virtue of special endowments, could abstain from 
marriage without injury to their own characters, it 
was not improper to avoid marriage and, figuratively, 
become eunuchs for the sake of greater service to their 
fellowmen; but in making this statement He plainly 
intimated that such cases were the exception. Jesus 
was One of the few who were able to make this 
sacrifice. The Plan of God for man’s salvation made 
it necessary that the Lord Jesus should not marry 
while He was “the man Christ Jesus.” His marriage 
was to be on the divine plane with a spirit bride, the 
Church. The privilege of marrying and producing 
a new race of human beings was one of the things 
Jesus necessarily gave up in order that He 
might become the Redeemer of Adam’s race. As a 
perfect man he was richly endowed with a capacity 
for all the God-given affections of the human heart, 
and among these the affection for a mate is the chief. 


FOR MARRIED PEOPLE 


249 


That He keenly felt the loss caused by His renuncia¬ 
tion of His right to have a home of His own, is shown 
by His expression of regret when He said, “The birds 
have nests and the foxes have holes, but the Son of 
man hath nowhere to lay His head.” Even the 
birds and the beasts had their mates and their nests 
and dens, but the great purpose, to accomplish which 
He had become man, required Him to relinquish the 
greatest happiness of earth, the enjoyment of the 
family affections in a home. 

384. In order to show that His abstinence from 
marriage on the earthly plane was not to be taken 
as derogatory to the institution of marriage, He 
opened his ministry by honoring with His presence 
the wedding of a humble youth and maiden, and used 
His miraculous power to save the happy couple from 
the humiliation which the lack of sufficient unfer¬ 
mented wine for their guests would have caused them. 
The miracle of the turning of the water into wine 
was somewhat out of His usual course; His perform¬ 
ing it is a striking proof of His sympathy with the 
young pair whom God had joined by love, and His 
desire that nothing should mar the happiness of their 
wedding day. (John 2:1-11.) All the teaching of 
His ministry displays His high regard for marriage. 
He said that sex and marriage were a fundamental 
element in human nature, implanted by God at the 
Creation, and that it is God Himself who unites the 
wedded pair. The bearing of children is everywhere 
in Scripture treated as a noble and holy thing, a favor 
from God, and Jesus highly honored marriage and 
child-bearing when He took little children lovingly 
on his knee and blessed them. So far is Scripture 
from encouraging the monkish ideas of those who 
think marriage a hindrance to spirituality, that the 
elders and deacons were to be chosen from among the 


250 


MAN AND WOMAN 


married men. (I Tim. 3d Chapter.) The Scriptures 
give marriage and sex the prominence which this part 
of human nature properly possesses in the Plan of 
God for mankind. The Old Testament is addressed 
specially to those on the earthly plane who will pass 
their future life in Paradise Restored. The New 
Testament, on the other hand, is addressed specially 
to the church class, who are promised the spirit nature 
and will be sexless in the future life. But notwith¬ 
standing this, the New Testament is very full of 
the subject of marriage and sex, and there is not a 
word in it derogatory to marriage. That men have 
perversely twisted some passages of it to depreciate 
marriage and the sexual relation, is one of the anoma¬ 
lies of the fallen human mind. 

385 . The Eternal Feminine.—There are numer¬ 
ous difficulties and misunderstandings which may 
arise between even well-mated pairs, who should not 
be discouraged by them but only incited to the con¬ 
stant care and attention which is needed to make mar¬ 
riage a success. The difficulty is increased by the 
inability of man and woman fully to comprehend each 
other. A pair may be well-mated and live together 
nearly every day for fifty years and still find each 
other a mystery. The barrier between masculine and 
feminine nature is sometimes a cause of trouble, but 
the mysterious element in man and woman serves an 
important purpose because it has so much to do with 
the unceasing interest the sexes have in each other. 
Husband and wife, when properly mated, are very 
close to each other and are well adapted to each other; 
nevertheless the lines of their being do not run ex¬ 
actly parallel, nor do they coincide. They resemble 
asymptote lines which forever approach but never 
meet. After a million years of married life the hus¬ 
band will still find something mysteriously interesting 


FOR MARRIED PEOPLE 


251 


about his wife. To paraphrase the famous closing 
lines of Goethe’s Faust, through endless ages the 
eternal feminine will draw us on to fresh interests and 
to corporeal, mental and emotional satisfactions which 
will never become stale. In the music of the spheres 
each one of the pair will sound his individual, char¬ 
acteristic tone, but the two will vibrate together as 
harmoniously as the Fifth with its Fundamental Note. 

“Das Ewig-Weibliche zieht uns hinan.” 


APPENDIX 


Information About Books for Readers of 
this Volume 

For complete information on several points which 
could not be given in detail in this volume, I have 
throughout the work referred the reader to specific 
passages in the following three books: The Plan of 
the Ages, The Time Is at Hand and The Atonement. 
A great many copies of these books have been sold 
in this country, and many families have them; they 
can be obtained for sixty cents each, postpaid, from 
Wm. E. Van Amburgh, No. 18 Concord Street, 
Brooklyn, New York. 

There have been published a number of works giv¬ 
ing information on sex for very young boys and girls, 
as well as for older ones, both single and married. 
These books can be obtained from publisher and book¬ 
sellers everywhere. A very useful text for general read¬ 
ing is Man and Woman, A Study of Human Second¬ 
ary Sexual Characters, by Havelock Ellis, published by 
Charles Scribner’s Sons, New York. This is a most 
valuable compendium of facts and information of uni¬ 
versal interest in regard to resemblances and differ¬ 
ences and sexual characteristics of males and females 
in regard to anatomy, physiology, psychology, occu¬ 
pations, dispositions, traits of character, etc., etc. An¬ 
other excellent work is The Psychology of Marriage, 
by Dr. Walter M. Gallichan, published by Frederick 
A. Stokes Company, New York. Books on sex that 
are well known are Adolescence, by G. Stanley Hall; 
The Song of Life, by Margaret Morley; Love's Conv- 
ing of Age, by Edward Carpenter. 


























































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